In archeology, a science-learn about the heritage of ancient relics, the three types of relics that represent the next period of time, the prehistoric era, the age and era of the influence of classical Islamic culture.
Law No. 5 of 1992 states Culture Things Bintuni, among other things preserve the definition of culture clearly. In the game between cultural objects referred to in the Act include objects ancient relics.
In Indonesia preserve cultural objects from the third period is more representative. Preserve cultural objects from the prehistoric era that we warisi usually object-thing without a written explanation. Representatives from this period of time can be called, for example, prehistoric cave, which had inhabited the human, stone tools and hunt for work, the tool of metal, stone tomb (dolmen) means a glorification of stone pillars (menhir), menhir statues, stone jewelry or omg.
With the classical era relics such as temples, statues inscription manifestation of the Goddess of stone and metal, jewelry. Obviously preserve cultural objects are influenced Hinduism and Buddhism. Medium preserve cultural objects from the era of the influence of Islamic culture as ancient mosque, the tomb, the script Islamic Palace.
The tradition of relics Megaliths in Sumba
Which will be discussed further here only one of the period, the relics from the prehistoric period, which is now still be on the island of Sumba, NTT, a tradition of cultural relics of megalithic culture or tradition of large stones.
Sumba island, which consists of two District. East Sumba and West Sumba district is very rich traditions megalithic relics from. Called because of tradition and form of objects is very similar form of a long period of the megaliths, but until now still proceed. Forms that are used as grave stones (dolmen) place to worship ancestors spirit form of a stone pillar (menhir), and the rituals they are primarily directed to the ancestors them. One way that the same is done by people supporting the culture of prehistoric megaliths homage to ancestors.
Megalithic tradition than the island of Sumba can be found in Flores and Nias. Meanwhile, there are also people of Indonesia because of the influence of religion from the outside and then leave.
Switch to the procedure, according to the religion of dianutnya. For instance, in North Sulawesi is a culture of waruga preserve objects. Since its entering a new religion and then they leave the old tradition.
In Sumba slightly different. From outside the religious (Islamic and Christian), for example, can not change their tradition. The person can embrace a religion. Christian example of people have especially high social position in the neighborhood, but when you died, his ways are still back with the old ways of the megalithic tradition.
Community Support
Sumba island is divided into two administrative districts, East Sumba and West Sumba. Preserve cultural objects that are in there from a tradition of megalithic tomb stone (dolmen) and menhir (stone pillars), its function as a place to bury as well as genuflexion to the ancestors (ancestors). Dolmen Construction building consists of closing the grave, pole buffer, and container a stone shaped like a rectangular box. In the area of East Sumba building is called reti in Sumba and West called ODI. While the stone pillar (menhir) where the prayer of the ancestral spirits called penji decorated with carvings that are usually even more beautiful when the samples are people who have high social status in the environment.
Supporting community cultural tradition in the megalithic Sumba is Marapu, a flow of trust. Starting from the days of yore Ina and Ama came to the island of Sumba in life as a husband and wife always taught about etiquette in accordance with the norms, so the atmosphere can create a safe, peaceful and tranquil, then they are very respected by children and grandchildren turn generations. By spirit ancestors because the tribe Sumba Marapu call, which means that the deity is needed now and that-be consider God.
In the tradition of preserving this community Marapu each year between October, November hold a ritual called Akbar Wula Podu, ceremonial turnover years. The ceremony is usually chaired by Rato Marapu (Faith) and the department is called the Imam Jewu Lango. In the ritual Wula Podu Marapu told again history holy ancestors with the solemn and touching. The messages contain the ritual submitted to the noble teachings of the listeners, it seems that a special message to the younger generation sounds so. Such a form of personal recognition. Recognition of this private called udayi, udayi one kedu (a mistake, because it steals), udayi one panewa (a say in) udayi one ngaa (one meal), one udayi enu (one drink), udayi one dengana wato (adultery with the wife of another person ), And others who berisfat moral teachings, the recognition is intended to Ina and Ama, ancestral origin who held down the tribe Sumba.
Residence they generally form groups. They occupy an area which is higher than the surrounding areas. This is more evident in the West Sumba district of hills region. There they lived occupy the house with their respective position in the community strata Marapu facilities complete with rituals and the dolmen menhir. They also keep animals such as pigs, chickens and dogs. Other animals that are potential buffalo and horses, while women generally have the skills, weaving a result known as Sumba cloth. Thus the area which they live have three functions at once, as a place of residence and place of burial ritual.
By comparing the concept of archaeological experts with the concept that is still done by the community Marapu fact, there are similarities. Ritual prehistoric period to respect the ancestors who may still be considered to provide the influence that is still alive. In the prehistoric period (megalithic) established the facility they called the glorification menhir. To make their burial stone graves, they also maintain the livestock. Many objects preserve the megalithic culture concluded as a place that has three functions at once, residence, place of burial and place of reverence. Three elements of this until now is still run by the community support Marapu Sumba.
Source:
Team Coordination Directorate General of Culture Press. 1995. Cultural diversity Khasanah Nusantara VI. Jakarta: Ministry of Education and Culture.
Law No. 5 of 1992 states Culture Things Bintuni, among other things preserve the definition of culture clearly. In the game between cultural objects referred to in the Act include objects ancient relics.
In Indonesia preserve cultural objects from the third period is more representative. Preserve cultural objects from the prehistoric era that we warisi usually object-thing without a written explanation. Representatives from this period of time can be called, for example, prehistoric cave, which had inhabited the human, stone tools and hunt for work, the tool of metal, stone tomb (dolmen) means a glorification of stone pillars (menhir), menhir statues, stone jewelry or omg.
With the classical era relics such as temples, statues inscription manifestation of the Goddess of stone and metal, jewelry. Obviously preserve cultural objects are influenced Hinduism and Buddhism. Medium preserve cultural objects from the era of the influence of Islamic culture as ancient mosque, the tomb, the script Islamic Palace.
The tradition of relics Megaliths in Sumba
Which will be discussed further here only one of the period, the relics from the prehistoric period, which is now still be on the island of Sumba, NTT, a tradition of cultural relics of megalithic culture or tradition of large stones.
Sumba island, which consists of two District. East Sumba and West Sumba district is very rich traditions megalithic relics from. Called because of tradition and form of objects is very similar form of a long period of the megaliths, but until now still proceed. Forms that are used as grave stones (dolmen) place to worship ancestors spirit form of a stone pillar (menhir), and the rituals they are primarily directed to the ancestors them. One way that the same is done by people supporting the culture of prehistoric megaliths homage to ancestors.
Megalithic tradition than the island of Sumba can be found in Flores and Nias. Meanwhile, there are also people of Indonesia because of the influence of religion from the outside and then leave.
Switch to the procedure, according to the religion of dianutnya. For instance, in North Sulawesi is a culture of waruga preserve objects. Since its entering a new religion and then they leave the old tradition.
In Sumba slightly different. From outside the religious (Islamic and Christian), for example, can not change their tradition. The person can embrace a religion. Christian example of people have especially high social position in the neighborhood, but when you died, his ways are still back with the old ways of the megalithic tradition.
Community Support
Sumba island is divided into two administrative districts, East Sumba and West Sumba. Preserve cultural objects that are in there from a tradition of megalithic tomb stone (dolmen) and menhir (stone pillars), its function as a place to bury as well as genuflexion to the ancestors (ancestors). Dolmen Construction building consists of closing the grave, pole buffer, and container a stone shaped like a rectangular box. In the area of East Sumba building is called reti in Sumba and West called ODI. While the stone pillar (menhir) where the prayer of the ancestral spirits called penji decorated with carvings that are usually even more beautiful when the samples are people who have high social status in the environment.
Supporting community cultural tradition in the megalithic Sumba is Marapu, a flow of trust. Starting from the days of yore Ina and Ama came to the island of Sumba in life as a husband and wife always taught about etiquette in accordance with the norms, so the atmosphere can create a safe, peaceful and tranquil, then they are very respected by children and grandchildren turn generations. By spirit ancestors because the tribe Sumba Marapu call, which means that the deity is needed now and that-be consider God.
In the tradition of preserving this community Marapu each year between October, November hold a ritual called Akbar Wula Podu, ceremonial turnover years. The ceremony is usually chaired by Rato Marapu (Faith) and the department is called the Imam Jewu Lango. In the ritual Wula Podu Marapu told again history holy ancestors with the solemn and touching. The messages contain the ritual submitted to the noble teachings of the listeners, it seems that a special message to the younger generation sounds so. Such a form of personal recognition. Recognition of this private called udayi, udayi one kedu (a mistake, because it steals), udayi one panewa (a say in) udayi one ngaa (one meal), one udayi enu (one drink), udayi one dengana wato (adultery with the wife of another person ), And others who berisfat moral teachings, the recognition is intended to Ina and Ama, ancestral origin who held down the tribe Sumba.
Residence they generally form groups. They occupy an area which is higher than the surrounding areas. This is more evident in the West Sumba district of hills region. There they lived occupy the house with their respective position in the community strata Marapu facilities complete with rituals and the dolmen menhir. They also keep animals such as pigs, chickens and dogs. Other animals that are potential buffalo and horses, while women generally have the skills, weaving a result known as Sumba cloth. Thus the area which they live have three functions at once, as a place of residence and place of burial ritual.
By comparing the concept of archaeological experts with the concept that is still done by the community Marapu fact, there are similarities. Ritual prehistoric period to respect the ancestors who may still be considered to provide the influence that is still alive. In the prehistoric period (megalithic) established the facility they called the glorification menhir. To make their burial stone graves, they also maintain the livestock. Many objects preserve the megalithic culture concluded as a place that has three functions at once, residence, place of burial and place of reverence. Three elements of this until now is still run by the community support Marapu Sumba.
Source:
Team Coordination Directorate General of Culture Press. 1995. Cultural diversity Khasanah Nusantara VI. Jakarta: Ministry of Education and Culture.
