CHAPTER I
INTRODUCTION
1.1 Background and Issues
Archaeology is the study of remnants of the past through the objects left by human supporters. Until now, according to archaeologists, the study objective was to study the archaeological remains of the past to reveal past lives, trying to reconstruct the history of culture, and reconstruct past ways of life and reconstruct the process of cultural change (Binford, 1972: 90).
The remains of cultural relics from the prehistoric period is divided into several lifetime hunting and gathering food, years of farming, and the perundagian. At the time of planting or Neolithic period comes its own cultural tradition known as megalithic culture (Soejono et al, 1990: 16-17).
Megalithic culture is a term to name the culture that produces buildings of large stone. Mega means large, and lithos means stone, megalithic culture are always based on belief in the existence of the relationship between the deceased, especially the belief in the existence of the powerful influence of one who was dead against the public welfare and fertility of plants. The objects are small stones, and materials such as wood must also be included in the classification of megalithic when the objects were clearly used for a particular sacred purpose, namely worship of ancestral spirits (Soejono et al, 1990: 205).
Establishment of the buildings in the megalithic tradition has always been based on the belief in the relationship with the deceased. This belief is centered on the strong influence of people who have died on the welfare of society and the fertility of plants (Asmar, 1990: 22-23). In addition, the megalithic people thought it was thought that the mountain is considered sacred place, where Spirit's ancestors (Sukendar, 1981: 85). Megalithic buildings founded by the orientation to the top of a mountain or hill and made a variety of media respect, the symbol of the dead, the throne of arrival as well as the media worship of ancestral spirits (Soejono et al, 1990: 205).
The remains of megalithic relics found in almost every region of Indonesia. Megalithic sites have been found to date among others in the area of Nias (North Sumatra), Nagari Mahat, regency (West Sumatra), Cirebon, Kuningan, Sukabumi, Cianjur (West Java), Matesih, Terjan, Gunung Kidul (Central Java), Besuki (East Java), Minahasa (North Sulawesi), Toraja (South Sulawesi), and many more in various regions in Indonesia (Sukendar, 1982: 60).
Megalithic culture of origin which enter and flourish in Indonesia has been studied by several experts prehistory, but there is no agreement where it came from these cultures. Each researcher has a different opinion, for example J. Mac Millan Brown argues that the megalithic culture came from the Mediterranean, entered Indonesia through Southeast Asia and was brought by the tribes of the Caucasus. Wiliam J. Perry argues that the megalithic culture came from Egypt and flourished in Indonesia because it was brought by immigrants who came from Egypt to search for gold and pearls. He also said that the custom building and making things megalithic an element called archaic civilization. Based on research in Indonesia, Assam, Burma, Palestine, Central Asia, and Europe. Geldern agree with Brown who said that the megalithic culture into Indonesia comes from the Mediterranean (Geldern, 1945: 148), which is reinforced by van der De Hoop in Prehistorie scientific essay which said that the megalithic culture and the culture of bronze came from the Indian Rear (Hoop, 1932: 108).
The entry of megalithic culture to Indonesia by Geldern through two major waves, called megalithic megalithic old and young. Developed around the old megalithic Neolithic period between 2500 BC to about 1500 BC with the results of culture in the form of menhirs, dolmen, building terraces and other buildings that are monumental. Young megalithic culture developed around the time of bronze and iron with culture results in the form of a stone coffin tomb, pandhusa, sarcophagi, kalamaba, waruga, and other megalithic objects that are ornamental. Megalithic culture is supported by the tribes of the Austronesian culture which is also a supporter of square shaft and they know the establishment of megalithic building as a warning sign of a ceremonial procession and often also associated with the grave (Geldern, 1945: 149).
Second wave of megalithic culture in the development mix and overlap with local traditions and culture blend themselves into Hinduism, Islam, and Europe (Soejono et al, 1990: 206). It can be seen for example in Tanah Toraja and Batak Land whose development experience local cultural mix.
In Nias are still found in custom built menhirs, stone chair, and other megalithic objects. The occurrence of mixing events and overlapping the second wave of this megalithic culture, causing difficulty in distinguishing old with megalithic megalithic young. Like finding an old megalithic found in areas characterized by Matesih Surakarta menhir made of single stone and hundreds of others who turned out watu cage containing metal elements that tend to say not too old (Nitihaminoto, 1976: 29).
Megalithic buildings in Indonesia, just to get attention from experts around the early 19th century, namely when a clergyman EC Wilsen in 1802 to report on its findings in the form of a place of worship consisting of menhirs, building terraces, and statues of ancestors. Buildings and objects are found in the megalithic Lemo Cirebon (Hadimulyono, 1977: 29).
Among the many types of megalithic culture results, one of which many are discussed by the menhir. Menhir is an upright stone that has been done or not done and deliberately placed somewhere to commemorate the dead. The object is regarded as a medium of respect, to accommodate the arrival of spirits and also become a symbol of the people who celebrated (Soejono et al, 1990: 213).
Artefacts in the form of megalithic menhir numerous in various parts of Indonesia, among others, in Sumatra, Java, Bali, Kalimantan, Sulawesi, West Nusa Tenggara and East Nusa Tenggara. Menhir menhir-typically found in a single stand, but there are also menhirs found in a group situation and establish a certain formations such as Intersection bracelet, square or rectangular (Atmosudiro, 1980: 81).
Schnitger in his book Forgotten Kingdom in Sumatra (1939) never mentioned that there are some areas in Fifty Cities like Aur Duri, High Koto, Koto Gadang, Suliki, and Belubus as places where the development of megalithic tradition.
Tijdschift Bataviasch Genootschappen vol IV contained an article entitled "Oudheden Weskunt te van Sumatra" by an unknown author, this article mentions the existence of relics of megalithic tradition in the area of West Sumatra (Anonymous, 1955: 549, 550).
The discovery of menhirs in Sumatra, especially in West Sumatra which still has remnants of megalithic culture are areas Mahat, the status of one of the villages in the twelve villages in the district of Bukit Barisan. Mahat administratively included in the regency. Mahat is located in the valley, fenced hills, has a twelve-to-the-villages namely: Koto Gadang, Bungo Tanjuang, Aur Duri, Godang I Ampang, Ampang Godang II, Ronah, High Koto I, II High Koto, Koto High III, Nenan , Sapam Land, and Sapam Godang. In this region megalithic relics found in the form of: menhirs, stone mortars, stone dakon, rounded stones, shelf punden, holey boulders, large stones carved, and so forth. Menhir occupy the most dominant type of invention. Found in various shapes, sizes and decorative patterns (Renovation and Maintenance Project Team and Archaeological Heritage, 1985: 18-19).
At some sites, found the remains of ancient relics in the form of an upright stone (menhir), stone mortars, stone dakon, Intersection composition bracelets, and others. Some sites such as Koto Height (Bottom Dyke), Ronah, Ampang Tower, Wood Keciak, Hill Dompu, and others show evidence of creativity decorative arts of the past remains in an upright stone. Archaeological relics on top first mentioned by Schnitger linking these upright stones with the same form found in the Malay Peninsula. Furthermore, some foreign and indigenous researchers gradually began to pay attention to the relics of the above. Some upright stone (menhir) can be categorized by shape, decoration, and size. The form consists of an upright stone that does not require any form or follow the structure of the rock formation, a simple formation, and forming one side of the sculpturing of rock into a curved shape. Upright stone making techniques can not be separated from the type of raw material (Aziz, 1998: 24-25).
The shape and size of menhirs in Mahat Nagari implies function and meaning. In Padang Site Ilalang is the tomb of a society that respected the Datuak Sati, is a figure who spread the teachings of Islam in the region Ronah. The specialty of this tomb can be seen from the triangle pattern decoration on the menhir and the only one who decorated menhirs on the site. In contrast to the existence of the remains of megalithic stone halls (punden) in Koto Gadang Site, once the above halls there is a menhir stones measuring about 50 cm but was missing.
Stone halls formerly functioned as a place of ceremony and sacrifice of cows accompanied with the prayer that the goal for their safety and for plant fertility. Another opinion from the public about this stone halls say that the stone halls formerly used as a meeting place of chiefs. Mahat society today, not functioning as is the tradition that existed before, sometimes there are individual people who bernadzar, to ask for help such as healing, cheap food, and others even menhirs are situated around this site in pole binding functioned as a buffalo or cow goals for their flocks can be maintained by force because menhir menhirs are considered sacred.
In further developments, the megalithic tradition in Nagari Mahat is no longer solely aimed to invoke the spirit of ancestors, but have other objectives tailored to the needs and wishes of the supporters of the megalithic tradition. Another goal is to avoid the plague pleading, begging dimurahkan sustenance, to protect themselves from disasters (natural and warfare), please fertility, and as a repellent reinforcements against evil forces. This has been a shift functions initially as a medium of worship of ancestral spirits, then developed according to needs.
Koto Site High in 1985 and 1986, the Research Center for Arkenas digging and found seven human framework that has the characteristics of Mongoloid race. From the results of excavations seen a single orientation of the pattern of laying the corpse in the grave, which is northwest-southeast direction, and every order that is found is placed in a hole or grave (Yondri, 1996: 5-9).
Based on the above background, menhirs in Mahat Nagari has a diverse variety of typologies and variations in decoration in which a specific meaning is implied. Authors interested in studying further relics of prehistoric menhirs mainly contained in the Site The village of Mahat. Based on the above, the problems will be discussed in this study covers.
1. How typology menhirs in Mahat Nagari Site?
2. How does the function and meaning of menhirs in the customs of social life in Nagari Mahat past and present?
1.2 Objectives of Research
Simplicity of design can be formulated as the determination of a series of actions to achieve something desired results. Each study must have general and special purpose is basically to solve existing problems.
The objective of archaeological research in general are (1) reconstruct the history of culture, (2) to reconstruct past ways of life, and (3) reconstruct the process of cultural change (Binford, 1972: 80). Of the three objectives above, the general purpose of this study associated with the third goal that is how the process of cultural change that occurred in Nagari Mahat.
Besides aiming to find out the above, the overall goal of this study tried to know the cultural life of the past, and how the cultural processes that occur be seen from the behavior of people living today in Nagari Mahat.
The specific objectives of this research is to determine the diversity of shapes, sizes and decorative patterns on the site menhirs scattered mainly on the Site Mahat Nagari Koto High, Padang Ilalang Site, and Site Koto Gadang. Then to explain the function and meaning of menhirs in social life customs and Minangkabau society in particular Mahat general.
1.3 Benefits of Research
Each study has important benefits both for science and for the researchers themselves. From the research menhirs in Mahat Nagari, researchers hope to produce several benefits, including the following.
1.3.1 Theoretical Benefits
Provide a broader picture about the presence of menhirs in Mahat, both in terms of physical (typology) and of the function and meaning of menhir. In addition, research is expected to increase the archaeological data or become one of the reference materials (reference) for further research.
1.3.2 Practical Benefits
Practical benefits of this research is to provide information for the regency government in making policies related to development, protection, preservation, and maintenance of the remains archeology so that people around the site has a personality and understand the significance of a historical past.
1.4 Scope
Subject matter and object of research is limited, for the retrieval of data in the field and in data processing to be more focused. To get the maximum results in this study determined it would need to scope, in order to provide the boundaries of good research that involves the object itself or its territory.
Data obtained as a writing material, made only limited research on relics of megalithic tradition in Nagari Site Mahat of menhirs, among them the High Koto Site, Site Ilalang Padang, and Koto Gadang Site. Research is also looking at the context of other findings in the form of stone mortars and stone dakon.
For more targeted research, the scope of this study also includes the issues discussed, namely typology, function and meaning of menhirs in social life in Nagari Mahat customs past and present.
1.5 Review of Literature
R.P. Soejono et al (1990) in Prehistoric Age books in Indonesia, explains the menhir is an upright stone that has or has not been done and placed deliberately in a place to commemorate those who have died. The object is regarded as a medium of respect, to accommodate the arrival of the spirit, as well as a symbol of the people commemorated.
RP Soejono in his article (1969) contained in the Asean Perspective III, entitled "The History of Prehistory Research in Indonesia to 1950" states other than direction toward the top of the mountain, there is also a scholar that connects the east-west direction with the direction of travel of the sun, as direction or orientation toward certain. If the orientation to the top of a hill or mountain, megalithic buildings are based on the conception, that the spirit of ancestors who have died will live and dwell on the mountaintop.
H.G. Quaitch Wales (1958) in a book called The Mountains of God, described in connection with the emergence of the habit of worshiping ancestors by supporting community megalithic tradition. Wales said that one way of worshiping ancestors is by building on the hill. The building was intended as a means of connection between the living with the dead. Mountain or hill is considered a sacred place, the source potential, and the source of fertility.
Lucas Partanda Koestoro and Ketut Wiradnyana (2005) in the book Megalithic Tradition in Nias Island, Nias many objects mentioned in the form of menhirs (large stones such as pole or monument deliberately enforced on the ground as a warning sign and symbol of ancestral spirits), the throne of stone, and others. The stone throne is an important object that has developed with decorative patterns of humans and lizards, and is still used by a respected leader at a particular instance in a meeting or religious ceremonies.
Robert von Heine Geldern (1945) with the title of Prehistoric Research in the Netherlands Indies, which discusses the results of prehistoric research in Indonesia that has been done by scholars of archeology. This article concluded that the megalithic tradition associated with the belief in life after death, other than that megalithic building was established to protect the spirits, to avoid the disruption of his life in the spirit world.
Haris Sukendar wrote a book called The Megalithic Heritage in Cianjur, West Java (1985), which describes the relics of megalithic culture that once flourished in Cianjur. The relics include a menhir, flat stone, building terraces, stone mortars, stone bullets, and so forth. Haris Sukendar suggested that menhirs are upright stones that have specific functions that are usually associated with activities that are sacred and the profane. Mentioned that the menhir functioned as a sign of the grave, but not explained in detail whether functioned as a means of worship of ancestral spirits.
Ayu Kusumawati and Haris Sukendar in his book Earth Megalithic Pasemah, Role and Functions (2000), explained that the menhirs have many different forms, there is a plain and there are carved with various decorations such as humans and crocodiles. Also in its development menhir have diverse functions and roles. It's used as a grave sign, a sign of greatness, and milestones for the sacrificial animal in a ceremony.
A.N.J.Th. a. Th. van der Hoop in his book, Megalithic Remains in South Sumatra (1932), discusses the megalithic heritage in South Sumatra, especially in Pasemah in 1931. Their work is a comprehensive publication about megalithic relics in Pasemah. The conclusions from these studies that the megalithic tradition associated with the belief in life after death and megalithic relics that have a direction toward the east-west is not necessarily associated with sun worship. This can be seen in several megalithic relics in Pasemah, anyone has a different direction toward the east-west for example has like: tetralith (group of four stone), stone road (Stone Avenues), coffin stone (stone cists), and direction Northwest Southeast-like: dolmen, grave terraces (terrace Graves), as well as some more obscure orientation, such as statues (images), mortar stones, menhirs (up right stones), stone with a hole (pit marked stones.) Thus the north-west orientation does not mean following the tradition of sun worship.
Haris Sukendar in his book Album Megalithic Tradition in Indonesia (1996/1997: 41), stone mortars mentioned about the findings contained in the Site Complex Tinggihari (Pasemah), the presence of so many Sukendar concluded that the possibility of there ever existed a settlement (residence) as settlement. That opinion can be compared with megalithic sites in West Sumatra, such as the Lower Trench Site, Sie Gutters, and Guguak. On Gold Mountain Suliki, mortar-stone mortars which are found with a variety of findings such as pottery and ceramic fragments provide clues that seem strange stone mortars are being caused by the establishment of the residence. It is intended that the possibility of every single house has a stone mortars from ethnographic analogy study results that the Minangkabau society, especially in the vicinity of the site say that every head of household has a stone mortars. From the comparison between West Sumatra and Central Sulawesi, mortar serves as the completeness of households to the means to pound rice or grains.
Fadhila Arifin Aziz in his article (1998), published in the magazine Amoghapasa 7/IV, entitled "Stone Portrait (menhir), Being Creative Decorative Art Society Minangkabau in the Past", said the remains of ancient relics in the form of upright stones (Menhir) found together with stone mortars, stone dakon, Intersection composition bracelets, and others. Some sites such as the Lower Trench, Ronah, Ampang Tower, Wood Keciak, Hill Dompu, and others show evidence of creativity decorative arts of the past remains in an upright stone.
D.D. Bintarti in an article titled (1987) A Prehistoric Decorative Arts Ethnographic Studies, gave some opinions about prehistoric ornaments, among others, stated that decorative prehistory is one of the cultural elements associated with elements of other cultures. The concept of beauty in ornament adapted to the purpose of manufacture, therefore almost all prehistoric ornaments contain magical powers that can protect itself from forces that are not good and increase welfare. The carved decoration were done by painting prehistory (cave wall, wall niches, and stone), scratches (stone and clay), sculpting (stone), and labeled (a cave wall, wall niches, stone, and clay).
Haris Sukendar in his dissertation entitled Arca Menhir in Indonesia, Functions in Worship (1993), mentioned in Koto Gadang West Sumatra menhir statues serve as a means of ceremony. Menhir statues appear to serve a twofold purpose, first as a sign of such grave mejan (gravestone), and the second function describes the souls of the deceased as well as a means of worship. Arca West Sumatra, such as menhir menhir menhir other-directed to the mountain because the mountain is considered sacred as a place of ancestral spirits and bersemayamnya related to worship spirits. After the excavation in 1986 proved that the statue menhir menhir or a sign that further burials dipuju-revered by the people who left.
Restoration and Maintenance Project Team and Archaeological Heritage (1985) in a book entitled The Megalithic Heritage in District Fifty-Koto, West Sumatra Province, said that the fact that-menhir menhirs are used also in the Islamic period as a sign of grave stones known as mejan hadapnya direction to the South, strengthened again by the public opinion about the role of the customs system menhir in several places in the regency. Menhir obtained in various shapes, sizes, plain, and decorated. Generally made from stone mountain, but there is also the rock rock Rock and andesite. The color varies, there are colored reddish, whitish, grayish. There is also menhirs found in pairs.
Based on the opinions of the above can be drawn in the past the assumption that the establishment of menhirs in Mahat Nagari is closely related to confidence ancestors (ancestor worship), and oriented towards the mountain. From the typology primarily decorative patterns menhir indicate social status of the people who buried. In the development, function menhir amended, initially as a medium of worship, turned into the media to respect for ancestors and as a sign of the grave (stone mejan) and other profane needs, as it is now used as a menhir tying livestock.
1.6 Research Methods
Reasoning used in this research is deductive reasoning is reasoning that moves from general theory to explain the facts that are special. This reasoning became the basis of research that is testing a symptom within a certain framework (Tanudirdjo, 1987:3)
He began the study, with reference to some theories about that menhir menhir is one form of megalithic heritage. Material objects that form the buildings made of stone, prehistoric objects that contain meaning and language cues mind ancestors.
Menhir has a variation typology and ornamental motifs, the diversity of these variations implies a certain symbolic meaning. Menhir in Mahat Nagari amounts to approximately 800 menhir. Typology majority menhir-shaped hilt and dagger-shaped algae, which is carved with various types of decoration such as tendrils, tendrils double, lines and geometric. The variation of shapes, sizes, and other decorative patterns are not the result of the aspirations of their supporters. Menhir which serves as the media worshiping ancestral spirits subsequently changed to respect the media, insignia, boundary markers, and as a sign of the grave until the entry of the Islamic period.
Nagari-menhir menhirs in Mahat is situated on the hill and orientation to the southeast direction toward the Mount Sago, like that of building megalithic tradition as a whole on the hill are intended as a means of connection between the living with the dead, because the mountain is considered sacred.
Given the issues discussed in this paper is about the work of humans in the form of the menhir and its functions and meanings in community life past and present. Besides the use of the above theories in the study also approach religion underlying sociological and cultural manifestations of these materials.
This study uses etnoarkeologi study, which attempts to understand contemporary culture through material culture. Etnoarkeologi study aims to bridge the gap between archaeological data found in the behavior patterns of society through a comparison with today's symptoms.
Etnoarkeologi artifacts that reveal the meaning in contemporary life, according to Colin Renfrew and Paul Bahn (1991:166) purport arises from the existence of a growing knowledge of the artifacts. Meaning derived from the people who studied (emic) and sudat of view of researchers (ethics).
The essence of the method regarding how to work to understand the research object, the method chosen adapted to the purposes and objectives of the study. In outline the stages of this research uses the following stages.
1.6.1 Data Collection Phase
Data collection is an initial step to gather all existing data related to the object to be studied. These steps are done collecting data, both primary data (field) and secondary data (literature). The collection of this data using several methods, namely:
a. Literature study
This method is used for secondary data explored in the form of concepts, statements, and theories have been advanced by previous scholars, particularly on the menhir. In analyzing the menhirs in Mahat Nagari, have collected data from several sources written in the form of books, journals, research reports, theses, papers, magazines, maps, pictures and other publicity material relevant to the typology and function and meaning of menhir.
b. Observational methods
Observations are observations directly to obtain field data on the studied object and the behavior patterns of society to object. This observation was made to obtain a description of the presence of menhirs in Mahat Nagari. Phase documentation done by taking the picture, measuring, drawing, and recording of objects scattered menhirs in Mahat Nagari. Observations are made useful to describe the existence of menhirs, so that writing can be systematic and not making it up or engineering.
c. Interview method
To complement data obtained from observation, interviews were conducted. Interview techniques conducted without structure or free the interview but the questions focused on the issues raised, with the purpose of providing information as much as possible. At this stage the authors look for a key informant (a person considered to know the communities), Mr Yulhendri as pak wali (chiefs). From this key informant author to scour several informants who considered knows and can explain in detail how the behavior of people with keletakan and presence menhir menhir used and how the presence of now, such as traditional rulers (Datuak), site caretaker, character cadiak clever (intellectual ), alim ulama (religious leaders), and the general public.
1.6.2 Data Analysis Phase
The initial steps in the data analysis phase is the classification of menhirs which has been explored, after primary and secondary data collected. The technique used in data analysis, among others:
a. Analysis of artefacts
This analysis is to identify the attributes of menhir. Menhir, amounting to 367 pieces are classified based on attributes attributes that form a three-dimensional shape (length, width, and height), stylistic attributes is an attribute associated with ornamental motifs and decorative patterns, and technological attributes that is associated with the technique of manufacture, materials , and techniques of decorative artifacts. Data obtained from these three attributes are manifested in a simple table.
b. Qualitative Analysis
Qualitative analysis is analysis that is based on the quality of the research object that is expressed in words or statements, qualitative analysis does not require any calculations or expressed in terms of numbers. This analysis is used to obtain the function and meaning are clear about the menhirs in Mahat Nagari, given the menhir-groats in Nagari Mahat has a variety of shapes, sizes, and decorative motifs.
c. Etnoarkeologi Analysis
This analysis is used to study the behavior, customs, and traditions of the people who still support and background to be analogous with the habits of society Mahat today. Analyzing data on the tradition in a society that never took place, to know the attitude of the people of the past and look for parallels or comparisons.
The comparison is done by putting two objects or events based on the behavior and based on the equation form, the environment of the past with the present. Because the development of cultural traits which today is the legacy of the culture that developed earlier.
d. Comparative analysis
Comparing the data obtained at sites with Site Pasemah Mahat (South Sumatra), Nias (North Sumatra), Grave Site Losari, Purbalingga (Central Java) through library. This study considers some aspects of the aspects of form, function aspect, aspects of time (cultural sustainability), and aspects of space (equation environment).
1.6.3 Systematics Writing
Once all the data collected and processed, we then conducted the presentation of the results of an analysis of all data. The systematics in the writing is organized into four chapters, the translation of the relevant chapters are:
Chapter I Introduction
In this chapter outlined the background and problems, research objectives, the benefits of research, the scope of research, literature reviews, and research methods. This chapter basically describes things related to the thinking behind this research.
Chapter II Overview of Research
This chapter is a chapter on data description menhir in Indonesia, the location of the study, a glimpse of the history of Minangkabau, and about the social life of Minangkabau culture.
Chapter III Heritage Megalithic Tradition in Nagari Mahat
This chapter is a chapter discussion and analysis of megalithic sites in Nagari Mahat, including typology menhirs, manufacturing technology, shape, size, ornaments, the direction toward, as well as function and meaning of menhirs in the customs of social life in Nagari Mahat past and present .
Chapter IV Conclusion
This chapter is the closing chapter of this paper, which contains a description of the conclusions reached and recommendations are addressed to certain parties especially to researchers and to the community further in an effort to maintain and preserve objects of cultural heritage.
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