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Amerta
Published by BRIN Publishing
ISSN : 02151324     EISSN : 25498908     DOI : https://doi.org/10.55981/amt
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
Starting at Volume 40 Number 2 December 2022, AMERTA’s objective is to promote the wide dissemination of the results of systematic scholarly inquiries into the broad field of archaeological research in proto-history and history chronology themes in the Indonesian Archipelago. The primary, but not exclusive, audiences are researchers, academicians, graduate students, practitioners, and others interested in archaeological research. AMERTA accepts original articles on historical archaeology-related subjects and any research methodology that meets the standards established for publication in the journal. Papers published in the journal may cover a wide range of topics in historical archaeology, including, but not limited to: 1. Field of archaeological findings in Indonesia’s Proto History, Hindu-Buddhist, Islam, and Colonial periods; 2. New theoretical and methodological analyses; 3. Synthetic overviews of topics in the field of historical archaeology.
Arjuna Subject : Seni dan Humaniora - Arkeologi
Articles 624 Documents
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OPTIONS FOR JOINT ARCHAEOLOGICAL, ETHNO-ARCHAEOLOGICAL, AND ANTHROPOLOGICAL RESEARCH IN PAPUA Marian Vanhaeren; I Made Geria; Gusti Made Sudarmika; Hari Suroto; Enrico Kondologlt; Wulf Schiefenhoevel
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.16

Abstract

Abstrak. Opsi untuk Penelitian Arkeologi Bersama, Ethno-Arkeologi dan Antropologi di Papua. Papua memiliki potensi arkeologi yang besar, serta masih dijumpai tradisi prasejarah yang masih berlangsung hingga saat ini. Provinsi Papua dan Papua Barat menawarkan kesempatan yang sangat menarik untuk penelitian interdisipliner di bidang prasejarah dan keragaman budaya. Temuan arkeologis menunjukkan bahwa manusia mendiami bagian timur New Guinea sekitar 40.000-50.000 tahun yang lalu. Karena imigrasi utama kemungkinan besar terjadi dari barat Pulau New Guinea dihuni lebih awal. Penelitian arkeologi dan terkait sejauh ini hanya menetapkan beberapa situs dan bukti-bukti lain dari hunian awal manusia prasejarah di Papua Nugini. Tulisan ini bertujuan menggambarkan potensi penelitian arkeologi, antropologi, etnografi di Papua dan menyebutkan secara khusus penelitian arkeologi dan etnoarkeologi di Kabupaten Pegunungan Bintang, di wilayah suku Mek dan Ok. Metode penelitian dalam tulisan ini yaitu studi pustaka, survei, ekskavasi dan pendekatan etnoarkeologi. Hasil penelitian menunjukan bahwa pegunungan Papua menjadi pusat pertanian awal di dunia. Hingga saat ini masih dijumpai tradisi prasejarah di Papua yaitu pembuatan kapak batu, alat tulang dan tradisi megalitik. Tradisi prasejarah ini dijumpai di wilayah pegunungan dan pesisir. Penelitian, pertanggalan absolut situs dan publikasi arkeologi Papua masih sedikit jika dibandingkan dengan Papua Nugini. Hal ini menjadi potensi ke depan untuk melakukan penelitian dan publikasi bersama. Kata kunci: Etnografi, prasejarah, warisan budaya, rumah peradaban   Abstract. With its prehistoric tradition still found to this present day, Papua is considered to have high archaeological potential. Papua and West Papua Provinces offer particularly interesting opportunities for interdisciplinary research in prehistory and cultural diversity. Archaeological findings show that humans inhabited the eastern half of New Guinea (NG) at least 40,000–50,000 years ago. As primary immigration most likely happened from west to east, the western half of the island of NG must have been inhabited even earlier. Archaeological and related research has established only a few sites and other signs of early human occupancy in the Indonesian part of NG. This review describes the potential of archaeological, anthropological, and ethnographic research in the Indonesian Papuan Provinces and specifically discusses recent ethnographic, archaeological, and ethno-archaeological work carried out in the Star Mountain Regency among the Mek and the Ok. The research methods employed in this research were literature review, survey, excavation, and ethnoarchaeological approaches. The findings show that Papuan highlands became one of the earliest centres of horticulture. Until now, there are still prehistoric traditions found in Papua, such as stone adzes, bone tools, and megalithic traditions. These prehistoric traditions are easily found in the highlands and coastal areas. Research sites absolute dating, and archaeological publication related to Papua is still considered low compared to PNG. Many facets of Papuan cultural diversity are still to be discovered for future research and collaborative publication.   Keywords: Ethnography, prehistory, cultural heritage, rumah peradaban  
Cover Amerta Volume 40, Nomor 1, Tahun 2022 BRIN
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.17

Abstract

PENGELOLAAN SUMBER DAYA AIR BERKELANJUTAN DI BALI BAGIAN SELATAN Titi Surti Nastiti; I Made Geria; Atina Winaya; Ni Putu Eka Juliawati; Harry Octavianus Sofian; Retno Handini; I Gusti Made Suarbhawa; Unggul Wibowo; I Wayan Windia; Suyarto
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.18

Abstract

Abstrak. Berdasarkan sumber prasasti, diketahui bahwa kearifan lokal masyarakat Bali dalam mengelola sumber daya air setidaknya telah ada sejak abad ke-11. Adapun pertanian dengan sistem subak muncul sejak abad ke-8. Pengelolaan sumber daya air dalam masyarakat Bali berpijak pada pemuliaan air dan alam sekitarnya yang berpedoman pada konsep Tri Hita Karana yang terdiri atas Parhyangan, Pawongan, dan Palemahan. Parhyangan berkenaan dengan kepercayaan pemuliaan air melalui upacara ritual. Pawongan berkenaan dengan warga desa adat yang mengelola sumber daya air sesuai aturan yang disepakati (awig-awig). Kemudian palemahan berkenaan dengan pengelolaan tata ruang yang mempertimbangkan resapan air, pemuliaan vegetasi, pengaturan pola hunian, dan keselarasannya dengan sumber air. Tujuan penelitian adalah mengidentifikasi nilai-nilai kearifan di dalam pengelolaan sumber daya air di Bali beserta status keberlanjutannya. Adapun metode yang digunakan adalah studi kepustakaan, survei, analisis deskriptif, serta analisis keberlanjutan dengan metode Multi-Dimensional Scalling (MDS). Hasil analisis menunjukkan bahwa status keberlanjutan pengelolaan air mempunyai nilai relatif tinggi pada dimensi sosial-budaya dan nilai relatif rendah pada dimensi ekonomi-ekologi. Oleh karena itu, perlu dilakukan perbaikan melalui strategi kebijakan guna menyelaraskan setiap dimensi pembangunan berkelanjutan agar peradaban pengelolaan air di Bali, khususnya di Bali Selatan, dapat berlangsung optimal. Kata kunci: pengelolaan air, budaya berkelanjutan, Bali Abstract. Sustainable Water Resources Management in South Bali. The ancient Bali inscriptions inform that the Balinese people had developed water management based on their local wisdom since at least the 11th century. The agricultural irrigation system called Subak has existed even further since the 8th century. The water management system in Balinese society accentuates revering and honoring the water and its natural surroundings by applying the Tri Hita Karana concept in everyday life, which consists of Parhyangan, Pawongan, and Palemahan. Parhyangan is related to the belief in revering the water through ritual ceremonies. Pawongan is associated with the traditional village residents who managed water resources following agreed rules (awig-awig). Finally, Palemahan is related to spatial management by considering water conservation areas, vegetation areas, and occupancy areas with its water source’s sustainability. The study aims to identify the local knowledge in water management practices and determine the continuity status of its constancy. The data collection uses literature study, survey, descriptive analysis, and Multi-Dimensional Scaling analysis. The results represent that the sustainability status of water management has a relatively high score in the social-culture dimension. In contrast, it has a relatively low score in the economy and ecology dimensions. Therefore, it needs policy strategies to balance every extent of Bali’s water management so it can be optimized, especially in the South Bali area. Keywords: water management, cultural sustainability, Bali
ARCA BHAIRAWA (HAYAGRĪWA LOKEŚWARA) PADANGROCO BERLANGGAM SENI SIŊHASĀRI Muhamad Satok Yusuf
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.19

Abstract

Abstrak. Para peneliti terdahulu meyakini bahwa arca Bhairawa dari Situs Padangroco, Provinsi Sumatra Barat berlanggam Majapahit berdasarkan konteks relasi historis Raja Ādityawarman dengan Kerajaan Majapahit dan penggambaran arca dalam postur tegak kaku seperti arca Majapahit pada umumnya. Tinjauan terhadap langgam arca seharusnya juga memperhatikan ornamen dan gaya seninya. Penelitian ini berupaya mengkaji ulang ikonografi dan langgam arca Bhairawa Padangroco yang diduga kuat berlanggam Siŋhasāri dan bukan perwujudan Bhairawa. Analisis yang digunakan ialah analisis ikonografi dan perbandingan gaya seni. Hasil kajian ulang ikonografis pada penelitian ini menunjukkan bahwa arca Bhairawa Padangroco merupakan perwujudan Hayagrīwa sebagai manifestasi Awalokiteśwara dalam wujud mengerikan, yang di dalam agama Buddha didudukkan sebagai simbol penguasaan terhadap kekuatan diri sendiri. Lebih lanjut dikemukakan bahwa arca Bhairawa Padangroco ialah Hayagrīwa Lokeśwara. Berdasarkan hasil analisis perbandingan gaya seni arca, ditemukan bahwa arca Bhairawa Padangroco memiliki langgam Siŋhasāri. Adapun arca yang digunakan sebagai pembandingnya ialah dua arca kembarannya dari Situs Candi Jago dan koleksi Metropolitan Museum of Arts, arca kembar Siŋhasāri lainnya, dan arca-arca berlanggam Siŋhasāri dan Majapahit. Kata kunci: Reinterpretasi, Bhairawa, Padangroco, Ikonografi, gaya seni. Abstract. The Sculpture of Bhairawa (Hayagrīwa Lokeśwara) of Padangroco as Art of Siŋhasāri. Previous researchers believed that the Bhairawa sculpture from the site of Padangroco, West Sumatra Province was in Majapahit style based on the historical context of King Ādityawarman’s relationship with the Majapahit Kingdom and the depiction of the sculpture in a rigid upright posture like Majapahit sculptures in general. A style review of the sculpture should also pay attention to its ornamentation and art style. This study seeks to reinterpret the iconography and style of the Bhairawa Padangroco sculpture, which is strongly suspected to be in the Siŋhasāri style and not the embodiment of Bhairawa. The study used iconographic analysis and comparison of art styles. The results of the iconographic review show that the Bhairawa Padangroco sculpture is the embodiment of Hayagrīwa as a manifestation of Awalokiteśwara in a terrible form, which in Buddhism is positioned as a symbol of mastery over one’s strength. It was further stated that the Bhairawa Padangroco sculpture was Hayagrīwa Lokeśwara. Based on the results of the comparative analysis of sculpture art styles, it was found that the Bhairawa Padangroco sculpture has the Siŋhasāri style. The sculptures used as comparisons are the two twin sculptures from the site of Jago Temple and the Metropolitan Museum of Arts’ collection, other Siŋhasāri twin sculptures, and the sculptures in Siŋhasāri and Majapahit styles. Keywords: Reinterpretation, Bhairawa, Padangroco, Iconography, art style.
PARTISIPASI MASYARAKAT KOTA LASEM LAMA DALAM PENETAPAN KAWASAN CAGAR BUDAYA PERINGKAT NASIONAL Yosua Adrian Pasaribu; Agni Malagina; Nadia Purwestri; Feri Latief; Hakam Kurniawan
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.20

Abstract

Abstrak. Kawasan Kota Lasem Lama direkomendasikan untuk ditetapkan sebagai kawasan cagar budaya peringkat Nasional. Pekerjaan penting dalam proses tersebut antara lain pemetaan kawasan cagar budaya. Partisipasi masyarakat Kota Lasem Lama dalam pemetaan cagar budaya ideal untuk dilakukan karena hampir seluruh objek kajian berupa tempat publik dan rumah-rumah pribadi. Artikel ini menguraikan proses pemetaan cagar budaya Kota Lasem Lama yang dilakukan bersama masyarakat kawasan tersebut. Pemetaan ini menghasilkan gambaran kondisi saat ini pada warisan budaya bendawi yang terdiri atas 235 bangunan berarsitektur Indis, Cina-Indis, Cina, dan Cina-Jawa yang mewakili kejayaan Kota Lasem pada peralihan Abad 18–19 M. Terdapat juga rumah-rumah yang mencirikan arsitektur Cina yang mewakili masa yang lebih tua di Lasem. Selain 235 bangunan dan jaringan jalan yang membentuk ruang kota tersebut, juga terdapat sodetan Sungai Babagan dan beberapa artefak dan fitur di Masjid Jami Lasem, antara lain prasasti yang menunjukkan pendirian Masjid pada abad ke-16, memolo kuno yang berhiaskan stilir figur Kala, serta makam tokoh-tokoh ulama dan penguasa Lasem pada abad ke-16. Melalui partisipasi masyarakat dalam pemetaan cagar budaya Kota Lasem Lama, aspirasi masyarakat tentang pelestarian kawasan tersebut sebagai cagar budaya juga dikumpulkan sehingga menghasilkan embrio badan pengelola kawasan cagar budaya Kota Lasem Lama. Kata kunci: Arkeologi Publik, Lasem, Peranakan Abstract. Old Lasem City’s Community Participation in The Designation of a National Cultural Heritage Preservation Area. The Old City of Lasem is designated to be National Cultural Heritage Area. Important work in the process includes mapping the cultural heritage area. The participation of the Old City people in the mapping project is ideal because almost all heritages are public places and private houses. This article describes mapping the cultural heritage area, which was carried out with the people of the Old City. This mapping produces a description of the existing condition of material cultural heritage, which consists of 235 buildings with Indies, Chinese-Indies, Chinese, and Chinese-Javanese architecture that represents the glory of Lasem City in the 18–19 AD. Some houses characterize Chinese architecture depicting an older era in Lasem. In addition to the 235 buildings and road network that make up the city’s space, there is also a canal of the Babagan River and several artifacts and features at the Jami Lasem Mosque, including the inscription that determined the establishment of the ancient mosque in the 16th century, ancient “Memolo” which was decorated with the stylized figure of Kala, as well as the tombs of scholars and rulers of Lasem in the 16th Century. Through community participation in mapping the cultural heritage of the Old City, aspirations about the Old City’s heritage preservation are also compiled, resulting in the embryo of a management body for the cultural heritage area of Old Lasem City. Keywords: Public Archaeology, Lasem, Peranakan
ABBASID COINS IN NORTH SUMATRA: EVIDENCE OF INTERACTIONS WITH ISLAMIC CIVILIZATION IN THE 8TH – 9TH CENTURY A.D. Ery Soedewo; Nur Ahmad
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.21

Abstract

Abstrak. Koin Abbasyah di Sumatera Utara: Bukti Interaksi Peradaban Islam Abad 8-9 Masehi. Situs Bongal sejauh ini adalah situs purbakala di Nusantara yang memiliki bukti artefaktual tertua hadirnya peradaban Islam di Nusantara sebelum abad ke-12 M. Hal itu berbeda dari teori yang menyebut Islam di Nusantara berasal dari India dan mulai hadir sejak abad ke-12 M. Artefak yang ditemukan di Situs Bongal itu adalah koin-koin perak (dirham) dari masa Dinasti Abbasyah yang berasal dari kurun abad ke-8–9 M. Pertanggalan koin-koin Abbasyah tersebut bersesuaian dengan hasil pertanggalan mutlak terhadap material organik yang didapat dari ekskavasi di Situs Bongal. Hasil analisis karbon menunjukkan rentang okupasi Situs Bongal antara abad ke-6–10 M. Temuan berupa koin-koin Dinasti Abbasyah di situs Bongal adalah jawaban dari permasalahan tentang masuknya peradaban Islam ke Nusantara. Dalam kajian sejarah masuknya Islam ke Nusantara, muncul beragam teori yang menjelaskan asal dan masa kedatangannya. Salah satu teori menyebutkan bahwa Islam di Nusantara masuk sejak abad ke-7 M dibawa oleh para saudagar dari Asia Barat (Timur Tengah). Permasalahan dari teori tersebut adalah tafsirnya yang hanya didasarkan pada data historis semata tanpa dukungan data arkeologis. Koin-koin Abbasyah dari Situs Bongal menjadi bukti bahwa salah satu unsur peradaban Islam di Nusantara hadir seiring jalinan perniagaan kepulauan ini dengan Asia Barat (Timur Tengah) jauh sebelum abad ke-12 M. Kata kunci: Islam, Abbasiyah, koin, Situs Bongal, Sumatra Utara Abstract. Abbasid Coins in North Sumatra: Evidence of Interactions with Islamic Civilization in the 8th – 9th Century A.D. The Bongal site is an archaeological site in the archipelago with the oldest artefactual evidence of the presence of Islamic civilization before the 12th century AD. This is different from the theory that Islam in the archipelago originated from India and began to appear in the 12th century AD. That artefactual evidence is silver coins (dirham) from the Abbasid dynasty dating from the 8th – 9th century AD. The dating of the Abbasid coins corresponds to the absolute dating of organic materials obtained from the excavation at the Bongal Site. The carbon dating results show the Bongal Site’s occupation range is between the 6th – 10th century A.D. The findings in the form of Abbasid dynasty coins at the Bongal site answer the problem of the entry of Islamic civilization into the archipelago. In the study of the history of the entry of Islam into the archipelago, various theories emerged that explain the origin and time of its arrival. One theory says Islam in the archipelago entered in the 7th century AD, brought by merchants from West Asia (Middle East). The problem with this theory is that its interpretation is only based on historical data without supporting archaeological data. Abbasid coins from the Bongal Site are evidence that one of the Islamic civilization elements in the archipelago was present along with the trade relations of this archipelago with West Asia (Middle East) long before the 12th century AD. Keywords: Islam, Abbasid, coins, Bongal Site, North Sumatra
OSTEOBIOGRAFI RANGKA MANUSIA SITUS LIANG BANGKAI 10, PEGUNUNGAN MERATUS, KALIMANTAN SELATAN Sofwan Noerwidi; Ulce Oktrivia; Bambang Sugiyanto
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.22

Abstract

Abstrak. Jejak paleoantropologis di Kalimantan sampai saat ini baru diketahui dari Gua Niah (Sarawak), Liang Jon dan Kebobo (Pegunungan Sangkulirang—Mangkalihat), Gua Babi dan Gua Tengkorak (Tabalong), serta Gua Jauharlin (Kotabaru). Tulisan ini bertujuan untuk mendeskripsikan osteobiografi sisa rangka manusia dari situs Liang Bangkai 10 (Tanah Bumbu), Pegunungan Meratus yang ditemukan pada tahun 2014 dan belum pernah dilakukan oleh peneliti sebelumnya. Deskripsi osteobiografi bertujuan untuk mengetahui informasi biologis dan kultural rangka manusia dari situs tersebut. Penelitian ini menggunakan pendekatan bioarkeologis, yaitu analisis biologis pada sisa manusia yang ditemukan dalam konteks arkeologis, mencakup aspek anatomi tersisa, jumlah minimum individu, usia, jenis kelamin, tinggi badan, afinitas populasi, diet, patologi, modifikasi kultural, praktek penguburan, dan tafonomi. Berdasarkan hasil penelitian ini diketahui bahwa di Liang Bangkai 10 terdapat paling tidak empat individu manusia, yang terdiri atas dua rangka hampir utuh dari individu dewasa yang dikuburkan dalam posisi terlentang, serta satu individu dewasa dan satu individu anak-anak yang tidak dapat diketahui konteks penguburannya. Rangka-rangka tersebut menunjukkan afinitas populasi Mongoloid, dan karakter campuran dengan Australo-Melanesoid. Pada rangka tersebut ditemukan jejak patologi berupa osteoatritis dan enamel hipoplasia, serta indikasi pola konsumsi diet rendah kalori. Selain itu, juga terdapat jejak tafonomi berupa luka (chopping mark) pada femur kanan dan beberapa tanda tafonomi biotik. Temuan ini memperkaya bukti paleoantropologis di Kalimantan, sehingga dapat melengkapi rekonstruksi sejarah penghunian pulau tersebut beserta etnogenesis manusianya. Kata kunci: Osteobiografi, rangka manusia, pertengahan Holosen, Pegunungan Meratus, Kalimantan Abstract. The Osteobiography of Human Skeleton from Liang Bangkai 10, Meratus Mountains, South Kalimantan. Paleoanthropological evidences in Kalimantan have only been known from Niah Cave (in Sarawak), Liang Jon and Kebobo (in Sangkulirang—Mangkalihat Mountains), Gua Babi and Gua Tengkorak (in Tabalong), and Gua Jauharlin (in Kotabaru). This paper aims to describe the osteobiographical aspects of human skeletons from the Liang Bangkai 10 site (in Tanah Bumbu), Meratus Mountains, found in 2014, which previous researchers have never done. The purpose of such an osteobiographical study of the Liang Bangkai 10 remains is to obtain biological and cultural information about humans who once inhabited the site. The study uses a bioarcheological approach by performing a biological analysis of human remains found in an archaeological context, including anatomical traits, the minimum number of individuals, age, sex, stature, population affinity, diet, pathology, cultural modification, burial practices, and taphonomy. The analysis resulted in at least four human individuals at the site, which comprised extended burials of two almost complete adults as well as one adult and one juvenile with unknown burial context. These human remains show a Mongoloid affinity and a combination of Australo-Melanesian characteristics. The skeletons present pathological traces such as osteoarthritis and hypoplastic enamel, and a low-calorie diet pattern. Furthermore, a chopping mark on the right femur and some biotaphonomical evidence were also identified. This finding enriches the paleoanthropological evidence of Kalimantan to complete the historical reconstruction of the human occupation and its ethnogenesis. Keywords: Osteobiography identification, human remains, Middle Holocene, Meratus Mountains, Kalimantan
Preface Amerta Volume 40, Nomor 1, Tahun 2022 BRIN
AMERTA Vol. 40 No. 1 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.30

Abstract

INTERPRETASI AWAL SITUS SRIGADING LAWANG, MALANG Rakai Hino Galeswangi; Wicaksono Dwi Nugroho; Deny Yudo Wahyudi
AMERTA Vol. 40 No. 2 (2022)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.40

Abstract

Abstract. The Initial Interpretation: Srigading Site Lawang-Malang. This study aims to reconstruct the location and function of the Srigading Site and its relation to the text of the Mpu Siṇḍok inscription in the X century, which was found around Singosari. The object of study in this research is the Srigading Site located in Manggis of Srigading Village, Lawang District, Malang Regency, East Java. How is the identification of the Srigading Site viewed from structural, artifactual, and the Mpu Siṇḍok inscription? The research method used is descriptive. The research data were analyzed using archaeological analysis, covering morphology, technology, style, and contextuality. The results of the study stated that the structural and artefactual of the Srigading Site is the building of X century of the Hindu Siwaistis. Based on the Mpu Siṇḍok inscription, Srigading Site is the sacred building led by Watak Hujung that is possed by Rakryan Hujung Pu Maduralokadurañjana, located in Himad Village (known as Srigading Village). The Srigading Site is also predicted to correlate with the sacred building of ‘sanghyang prasada/sanghyang sala i himad’ as mentioned in the Gulung-Gulung and Jeru-Jeru inscriptions, as the Bhaṭara Sala I Himad’s place of worship. Keywords: Srigading Site, Watak Hujung, Himad Village   Abstrak. Penelitian ini bertujuan untuk mengidentifikasi Situs Srigading dan fungsinya, serta kaitannya terhadap teks prasasti-prasasti masa Mpu Siṇḍok di abad X yang ditemukan di sekitar Singosari. Objek kajian dalam penelitian ini adalah Situs Srigading yang berlokasi di Dusun Manggis, Desa Srigading, Kecamatan Lawang, Kabupaten Malang, Jawa Timur. Masalah yang diajukan adalah bagaimana identifikasi Situs Srigading ditinjau dari temuan struktural, artefaktual, serta prasasti-prasasti pada masa Mpu Siṇḍok. Metode penelitian yang digunakan bersifat deskriptif. Adapun data penelitian dianalisis menggunakan analisis arkeologi, meliputi morfologi, teknologi, gaya, hingga kontekstual. Hasil penelitian menyatakan berdasar temuan struktural dan artefaktual, Situs Srigading merupakan situs bangunan candi dari bata yang berasal dari sekitar abad X yang bersifat Hindu Siwaistis. Ditinjau dari prasasti masa Mpu Siṇḍok, Situs Srigading merupakan bangunan suci yang berada dalam wilayah Watak Hujung yang dikuasai oleh Rakryan Hujung Pu Maduralokadurañjana berlokasi di Desa Himad yang sekarang dikenal kembali sebagai Desa Srigading. Situs tersebut diduga berhubungan dengan bangunan suci ‘sanghyang prasada/sanghyang sala i himad’ yang disebutkan di dalam prasasti Gulung-Gulung dan prasasti JeruJeru, sebagai tempat pemujaan bagi Bhaṭara Sala I Himad. Kata kunci: Situs Srigading, Watak Hujung, Desa Himad
MENGGALI MAKNA IKONOGRAFIS PADA ARCA BERSIFAT TANTRIS DI PURA KEBO EDAN, KABUPATEN GIANYAR, BALI Kadek Dedy Prawirajaya Rajeg; Heri Purwanto; Coleta Palupi Tirtasari
AMERTA Vol. 40 No. 2 (2022)
Publisher : Badan Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.41

Abstract

Abstract. Exploring the Iconographic Meanings of Tantric Structures at Kebo Edan Temple, Gianyar Regency, Bali Province. In general studies of statues have been carried out by many experts, but statues related to the Tantrayana teaching have not received enough attention. In this case, the statues in Kebo Edan Temple, Gianyar Regency, Bali Province show that their forms depict the influence of Tantrayana. This research explores the statue forms and analyzes their meaning. The data were collected through observation, documentation, and literature study, and the collected data were analyzed using an iconographic study (morphological and technological analyses). The study results show that the statue forms and their manufacture are motivated by the tantric school within the scope of Shiva, especially at the level of the nirvṛtti marga. The statues are in various forms: a scary shape, dancing attitude, standing on a corpse, showing genitals (penis), snake decoration, masked face, skull decoration, and sword. Furthermore, these statue forms contain profound meanings. It can be said that the meaning of these statue forms symbolizes a relation to God, including the attainment of salvation (moksha), holiness, penance, wisdom, creation, and maintenance. Keywords: Statues, Tantrayana, Iconographic Meaning   Abstrak. Kajian arca secara umum telah banyak dilakukan oleh para ahli, namun arca-arca yang berkaitan dengan aliran Tantrayana belum cukup mendapat perhatian. Dalam hal ini, arca-arca yang berada di Pura Kebo Edan, Kabupaten Gianyar, Bali nampak menunjukkan bahwa wujudnya menggambarkan aliran Tantrayana. Penelitian ini menelusuri bentuk-bentuk arca dan menganalisis makna yang terkandung di dalamnya. Pengumpulan data dilakukan dengan metode observasi, dokumentasi, dan studi pustaka. Data yang terkumpul dianalisis menggunakan kajian ikonografi (analisis morfologi dan teknologi). Hasil kajian menunjukkan bahwa bentuk-bentuk arca dan pembuatannya dilatarbelakangi oleh aliran Tantra dalam ruang lingkup Siwa, khususnya pada tataran nirvṛtti marga. Arca tersebut berupa wujud yang menyeramkan, sikap menari, berdiri di atas mayat, menonjolkan alat kelamin (penis), hiasan ular, wajah bertopeng, hiasan tengkorak, dan pedang. Wujud arca ini ternyata mengandung makna yang amat dalam. Dapat dikatakan bahwa makna dari wujud arca tersebut menyimbolkan sesuatu yang berkaitan dengan Tuhan, di antaranya pencapaian moksa, kesucian, penebusan dosa, kebijaksanaan, penciptaan, dan pemeliharaan. Kata kunci: Arca, Tantrayana, Makna Ikonografis

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