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Theories of early cooperation in human society often draw from a small sample of ethnographic studies of surviving populations of hunter–gatherers, most of which are now sedentary. Borneo hunter–gatherers (Punan, Penan) have seldom figured in comparative research because of a decades-old controversy about whether they are the descendants of farmers who adopted a hunting and gathering way of life. In 2018 we began an ethnographic study of a group of still-nomadic hunter–gatherers who call themselves Punan Batu (Cave Punan). Our genetic analysis clearly indicates that they are very unlikely to be the descendants of neighbouring agriculturalists. They also preserve a song language that is unrelated to other languages of Borneo. Dispersed travelling groups of Punan Batu with fluid membership use message sticks to stay in contact, co-operate and share resources as they journey between rock shelters and forest camps. Message sticks were once widespread among nomadic Punan in Borneo, but have largely disappeared in sedentary Punan villages. Thus the small community of Punan Batu offers a rare glimpse of a hunting and gathering way of life that was once widespread in the forests of Borneo, where prosocial behaviour extended beyond the face-to-face community, facilitating successful collective adaptation to the diverse resources of Borneo's forests.

Land restitution carries implicit recognition of some previous claim to ownership, but when are first claims recognized? The concepts of first possession and original acquisition have long been used as entry points to Western concepts of property. For Austronesia, the concept of precedence is used in customary systems to justify and describe land claims and Indigenous authority. Conflict and political change in Timor-Leste have highlighted the co-existence of multiple understandings of land claims and their legitimacy. Considering customary principles of precedence brings into relief important elements of first possession important in land restitution processes. This paper juxtaposes the concept of original acquisition in property theory to two different examples of original claims from Timor-Leste: a two-part customary origin narrative from Oecusse and the development of a national land law for the new state. In these three narratives, we identify three different establishment events from which land authority develops. The article then uses this idea of the establishment event to explore five points of customary-statutory intersection evident from the land restitution process: (1) legitimate sources of land authority, (2) arbitrary establishment dates, (3) privileging of social order, (4) recognition of spiritual ties to land, and (5) the possibility for reversal.

The east coast of South Sumatra is a wetland area that contains many archaeological remains, one of which is the Simpang Tiga Abadi Site, Simpang Tiga Village, Tulung Selapan District, Ogan Komering Ilir Regency, South Sumatra Province. The problem associated with wetlands in the research area is how the past community reached the Simpang Tiga Abadi site to conduct social relations with the local community. The aim of the study was to determine the geological environmental conditions of the study area, the shape and pattern of old river flows in the Eternal Three Junction area, and the position of the old river towards the Lebong Hitam River or the Lumpur River. In addition to the geological conditions of this site, we also discussed the mapping of old river trails, including the flow patterns and relations between old rivers and rivers that are still flowing at this time. The method applied, is literature review, geological survey, and map analysis. The results of field observations prove that the site landscape includes a terrestrial morphological unit with a slope of 0-2%, and the height of the sea level is 1-7 meters. Deranged flow pattern, periodic river, and adult-old river stage. The composition of this site is swamp sediment, quartz sandstone, and tuff, and lineament as a result of geological structures. The old river reconstruction turned out to flow together with the Lebong Hitam River and Lumpur River. The Simpang Tiga Abadi site is inhabited from the 9th century to the 18th century. Pesisir timur Sumatera Selatan merupakan daerah lahan basah yang banyak mengandung tinggalan kepurbakalaan, salah satunya adalah Situs Simpang Tiga Abadi, Desa Simpang Tiga, Kecamatan Tulung Selapan, Kabupaten Ogan Komering Ilir, Provinsi Sumatera Selatan. Masalah yang terkait dengan lahan basah di wilayah penelitian, adalah bagaimana masyarakat masa lalu mencapai Situs Simpang Tiga Abadi untuk melakukan hubungan sosial dengan masyarakat setempat. Tujuan penelitian untuk mengetahui kondisi lingkungan geologi wilayah penelitian, bentuk dan pola aliran sungai lama di wilayah Simpang Tiga Abadi, dan posisi sungai lama tersebut terhadap Sungai Lebong Hitam atau dengan Sungai Lumpur. Selain kondisi geologi situs ini, dibahas pula tentang pemetaan jejak sungai lama, mencakup pola aliran dan hubungan antara sungai lama dengan sungai-sungai yang masih mengalir saat ini. Metode yang diterapkan, adalah kajian pustaka, survei geologi, dan analisis peta. Hasil pengamatan lapangan membuktikan bahwa bentang alam situs termasuk satuan morfologi dataran dengan kemiringan 0-2%, dan ketinggian dari permukaan air laut adalah 1-7 meter. Berpola aliran deranged, sungai periodis, serta berstadia sungai dewasa-tua. Batuan penyusun situs ini adalah endapan rawa, batupasir kuarsa, dan tufa, serta kelurusan sebagai hasil dari struktur geologi. Rekonstruksi sungai lama ternyata alirannya menyatu dengan Sungai Lebong Hitam dan Sungai Lumpur. Situs Simpang Tiga Abadi dihuni dari abad ke-9 hingga abad ke-18.

Austronesian diaspora shows that around 60% of Austronesian-speaking people live in Indonesia. Among the locations with traces of Austronesian cultural remains is the information about the diaspora of Research reveals that the continuing megalithic tradition. The problem is: if megalithic culture was brought by migrants in which Austronesian period did the menhirs should be placed, the proto-historic or recent Austronesian; how is the dispersal pattern of the menhirs; and who were the bearers of the culture. Therefore we have to reveal the form and dispersal of the megalithic culture and Austronesian migration in Lima Puluh Koto Area. The aim of this research is revealing cultural history through the migrant's adaptation within the perspective of Austronesian diaspora. Thus information about the diaspora of the Austronesians and the ethnogenesis of Indoneisan nation can be recognized. Research reveals that the continuing megalithic tradition which is used the qualitative method and assumed base on archaeological remains at Lima Puluh Koto area is a distribution of menhirs, that forms clusters in accordance with nagari (state) at certain area, and they are dispersed up to the hilly area. Some of these menhirs have sacred function but there are also those with profane functions like marks of village, house yard, or street boundaries, as well as the marker of village or hamlet roads.Diaspora Austronesia menunjukkan kurang lebih 60% penutur tinggal di Indonesia. Salah satu lokasi jejak Austronesia adalah di Kabupaten Lima Puluh Koto, Sumatera Barat, yaitu sebaran menhir yang mencapai ratusan jumlahnya. Bentuk budaya Austronesia dikenal sebagai budaya yang meneruskan tradisi-tradisi masa prasejarah dan berlanjut pada masa sejarah, seperti tradisi megalitik. Permasalahannya adalah, apabila budaya megalitik dibawa oleh para migran, pada periode Austronesia protosejarah ataukah Austronesia masa kini menhir-menhir tersebut berada?, bagaimana pola sebaran menhir-menhir tersebut? dan siapa pendukungnya?. Penelitian ini berusaha mengungkapkan bentuk dan persebaran budaya megalitik dan migrasi Austronesia di Kawasan Lima Puluh Koto. Maksud dan tujuan penelitian ini adalah untuk mengungkapkan sejarah kebudayaan dan adaptasi kaum migran dalam perpekstif diaspora Austronesia, sehingga memperkaya informasi tentang diaspora Austronesia dan asal-usul etnogenesis bangsa Indoensia. Hasil penelitian yang dilakukan dengan metode kualitatif ini menunjukkan bahwa tradisi megalitik di kawasan Lima Puluh Koto adalah sebaran menhir yang membentuk kelompok-kelompok berdasarkan nagari pada area tertentu. Sebaran menhir ini selain mempunyai fungsi sakral juga mempunyai fungsi profan antara lain sebagai batas kampung, batas halaman, maupun batas jalan raya desa, atau jalan-jalan di kampung.

Out of Taiwan is one of the theories about the dispersion of the Austronesian people, which is the most popular among the researchers who study the Austronesian people and culture until now. The theory’s popularity is supported by linguistic, anthropological, DNA, and dating, as well as archaeological data. The quite abundant archaeological data has contributed to the existence of the theory, among others the hypothesis about the dispersion of quadrangular adzes and rounded axes. The migration based on reveals human migration route from the Philippines to Sulawesi (Celebes), and from Sulawesi it was split into two directions, one of which went westward to Kalimantan (Borneo) and moved on to Sumatra, Java, Bali, and East Nusa Tenggara. The other route was to the eastern part of Indonesia. The route to the west is associated with quadrangular adze distribution, while the one to the eastern part of Indonesia is associated with round axe distribution. Furthermore, the red-slipped pottery was initially existed only in the eastern part of Indonesia, which led to a hypothesis that its distribution was limited to that region. But later the red-slipped pottery was also found in the western part of Indonesia, which indicates that there was human migration from the Austronesian place of origin (Southern China) to West Indonesia. In accordance with the migration route to the western part of Indonesia, and based on information obtained from excavations at a number of sites in that area, as well as carbon analyses and other analyses using descriptive qualitative method with inductive reasonings, there is an increasingly strong indication that there were migrations of Prehistoric Austronesian speakers, which tend to be different from the Out of Taiwan migration route. Naskah

Museum is not only a place for storing various artifacts, but also as a media of learning. However, the current management of museums in Indonesia is still not serving visitors well. Museum is not only located on the land, but there are also underwater museums. The plan of build an underwater museum has been discussed by museum practitioners and academics. Many locations and objects that could be used as underwater museums in Indonesia, one of that is the M.V Boelongan Shipwreck. This ship was sunk by Japanese Army during the Second World War. Nowadays, M.V. Boelongan has been an attractive destination for tourism activities, such as diving. To make it more benefit, not only in economic, but also in education and preservation, build and design this shipwreck as museum is one of the best solution. It could give the chance to everyone to see the shipwreck without diving. This museum should be plan to have a modern design, easier to educate and entertain the visitors, and also to preserve it as a heritage. M.V Boelongan is a part of Indonesian maritime history, the important values should be preserved and published to the public. Selain menjadi tempat penyimpanan berbagai artefak, museum juga menjadi media pembelajaran. Namun, saat ini pengelolaan museum di Indonesia masih kurang melayani pengunjung. Museum terdapat di darat dan di perairan. Isu pembuatan museum bawah air sudah menjadi pembahasan di kalangan pecinta museum. Banyak lokasi dan objek dapat dijadikan museum bawah air di Indonesia, salah satunya adalah Kapal M.V. Boelongan. Keberadaan M.V. Boelongan menjadi sebuah daya tarik pariwisata, diantaranya wisata selam. Pembuatan museum bawah air adalah salah satu alternatif yang dapat memberikan manfaat di bidang ekonomi, pendidikan dan pelestarian. Museum Bawah Air M.V. Boelongan memungkinkan pengunjung yang tidak dapat menyelam tetap dapat menyaksikan keberadaan M.V. Boelongan di bawah air. Museum akan dirancang sesuai dengan perkembangan zaman, baik dari sisi pengelolaan maupun perancangan. Hal ini sejalan dengan paradigma museum yang sejak lama digadang-gadang, yaitu membuat museum yang mengedukasi sekaligus memberikan hiburan bagi pengunjungnya. Selain itu, dengan adanya museum dapat melindungi keberadaan bangkai kapal dan menjadi salah satu cara untuk menjaga kelestarian M.V. Boelongan. M.V Boelongan adalah bagian dari sejarah kemaritiman di Indonesia. Tinggalan budaya materi ini patut dilestarikan dan disampaikan nilai-nilainya

En la actualidad se hablan casi 7 mil lenguas en el mundo, donde la interacción entre las sociedades es cada vez mayor, gracias al desarrollo tecnológico del transporte, la información y la comunicación; el fenómeno de las lenguas emergentes adquiere más vigor y presencia en el escenario geopolítico mundial y requiere más atención por parte de los gobiernos e interesados en estos temas. Es el caso de la lengua indonesia, mejor conocida como Bahasa Indonesia, la cual es la lengua ofi cial de la República de Indonesia, hablada por unos 280 millones de personas en el sudeste asiático, cuyas características lingüísticas, lucen bastante accesibles a los hispanohablantes. In a world like today, where almost 7000 languages are spoken, where the interaction between societies of diff erent countries is growing, driven by the development of transportation means, new information and communication technologies, the phenomenon of emerging languages, which are now gaining more strength and presence in the global geopolitical scenario are requiring more attention from governments and scholars. Th is is the case of the Indonesian language, known as Bahasa Indonesia, which is the offi cial language of the Republic of Indonesia, and which is spoken by about 280 million people in Southeastern Asia thanks to its linguistic features, seems quite accessible for Spanish speakers. 157-164 alportillo@ula.ve, alportillo12@gmail.com, alpor6@hotmail.com Semestral

Dayak is one large group of people occupying the island of Borneo which is the speakers. In public life Dayak rice plant is a plant that is very important. An interesting thing is, that there is rice in the Dayak community, especially people whose lives are still in the forest or inland are mountain rice. Not only that religious communities and indigenous arranged such that rice from the process of clearing up the rice consumed. A thing that is so strictly regulated the relationship between humans and rice (plants), and God. The problem that arises is how the sustainability of this traditional rice cultivation in Kalimantan and what caused the traditional culture of rice growing in these fields continues to this day on the Dayak community. This study uses ethnoarchaeology approach. The conclusion is almost all the Dayak people are not familiar with irrigation systems. Cultural sustainability of mountain rice is caused by several factors, namely: the state of geography, the potential for vast land, a culture that has been done for generations, and cost efficiency. Dayak merupakan salah satu kelompok besar masyarakat penghuni Pulau Kalimantan yang merupakan penutur bahasa Austronesia. Dalam kehidupan masyarakat Dayak, tanaman padi sangat dimuliakan dan seluruh masyarakat Dayak yang ada di Pulau Kalimantan. Suatu hal yang menarik yaitu, padi yang ada dalam masyarakat Dayak terutama masyarakat yang masih di dalam hutan atau pedalaman adalah padi gunung atau ladang. Religi masyarakat dan adat mengatur padi sedemikian rupa mulai dari proses membuka lahan hingga padi tersebut dikonsumsi. Permasalahan yang muncul adalah bagaimana keberlanjutan perladangan padi secara tradisional di Pulau Kalimantan dan apa yang menyebabkan budaya tradisonal penanaman padi secara perladangan ini terus berlangsung hingga kini. Penelitian ini menggunakan pendekatan etnoarkeologi. Kesimpulan yang diperoleh adalah hampir seluruh masyarakat Dayak tidak mengenal sistem irigasi dalam budaya. Kebersinambungan budaya padi gunung atau padi ladang ini disebabkan oleh beberapa faktor, yaitu: keadaan geografi, potensi lahan yang luas, budaya yang telah dilakukan secara turun temurun, dan kepraktisan. Kata kunci: austronesia, padi, pertanian, teknologi, borneo.

Lorsqu’on intitule une collection de mythes mettant en scène des hommes incomplets, des « moitiés » d’hommes comme l’a écrit Christiaan Hooykaas (1948), on risque d’introduire d’office un malentendu, à savoir, faire penser implicitement que les moitiés sont identiques. En d’autres termes, la moitié manquante ajoutée pour faire un homme complet serait identifiée avec la moitié existante. Nos deux mains se distinguent par le fait que l’une est la droite et l’autre est la gauche. Leur symétrie supposée fait abstraction de leur rapport au tout du corps humain : l’une a un rapport « droit » au corps, l’autre a un rapport « gauche ». N’étant pas dans un rapport identique au corps, elles sont en fait dissymétriques (Dumont 1979). L’incomplétude asymétrique requiert une complétude, qui s’opère à partir de trois termes : les deux parties d’homme et une troisième qui met les deux premiers en rapport, elle-même constituée par des relations sociales à tisser dans une société donnée. Ce troisième terme, terme de référence pour l’ensemble du corps humain, subordonne aussi les parties, les éléments constitutifs de la société. Il s’agit de relations tant cosmologiques que sociales mises en lumière par les échanges pratiqués dans ladite société. L’avantage des récits mythiques traitant des êtres incomplets, c’est qu’ils donnent l’occasion de parler de la valeur de certaines relations. Parler des mythes des corps incomplets, c’est souvent émettre des propos sur la société, parfois même sans parler de leur relation comme c’est le cas des mythes iban.

Preliminary research in Lasem, Sluke and Kragan Districts, Rembang Regency, Central Java has been conducted in late 2012. The first problem in this study is to reviewing the Prehistoric Burials Site at North Beach area (PANTURA) of Rembang Regency. The objective is to seek possibility of discovering several prehistoric grave sites along the coast between Kragan and Lasem Districts. By surveying the surface along the coast, was found a few locations that are identified as prehistoric grave site such in the village of Leran, Sluke District and village of Binangun, Lasem District. Based on the survey results followed by excavation to learn more about the grave sites, especially the skeleton that was buried as the main data of this research. The skeleton findings those are typical of the Austronesian culture. This finding is significant data. Even in terms of paleoanthropological study known about tooth modification in some individuals, both of which are found on Binangun and Leran. Modified forms of the teeth look likes jasmine flower buds have never been found anywhere else in Indonesia.

Jurnal Balai Arkeologi Daerah Istimewa Yogyakarta

The islands of Polynesia make up the largest group among the islands in the Pacific ocean. This group, in fact, consist of many islands forming a triangle. The main groups in the west are the Tongan, and Samoan and Ellice groups. The Cook, Society and Tuamotus lie in the east, with Easter Island as a far-off isolate, while the Hawaiian Islands and New Zealand are separated to the north and south respectively of the main west-east belt. The location of these islands between Asia in the west, Australia in the south and South America continent in the east is of considerable significance to the peopling and cultural development of the region. Many scholars have therefore been led to postulate the route of human movement into these scattered islands. Archaeological and anthropological researches have been carried out within the area to determine where the Polynesians originally come from. Various hypotheses have been proposed thereafter.

Tulisan ini saya dasarkan atas tulisan R.P. Soejono yang berjudul Prehistori Irian Barat, ditufis tahun 1963. Tulisan ini dapat ditemukan dalam buku Penduduk Irian Barat dibawah redaksi Koentjaraningrat dan Harsja W. Bachtiar, halaman 39-54: Meskipun _tulisan tersebut hanya bersifat kompila tif, rasanya sudah cukup mewakili. Dalam kesernpatan ini saya ingin menambahkan tulisan itu berdasarkan hasil penelitian saya bersarna Dr. W.G. Solheim II, yang harnpir ineliputi seluruh Irian J aya. Dalam tulisan ini narna Irian Baral yang terdapat dalam tulisan tahun 1963 say a ganti dengan Irian J aya, sebuah nama yang djpakai sekarang.

Jurnal Balai Arkeologi Daerah Istimewa Yogyakarta

The center of Kingdom of Buki was known as a teritory of a powerfull dinasty and reaches their golden age in XV to XVI century based on the foreign ceramics population found. In the next centuries, Buki was still became a powerful dinasty when the Islamic influence spread stronger in XVIII century. At the top of Islamic influence's glory, there was a control to the Silolo site's area that located in the east side of the Kingdom of Buki. But the site of Buki was a still a center for the elite of the kingdom. Buki, Selayar is quite interesting for a research to get a more accurate data. There is several finds like, Maros point (serration arrow point) that found in Batang Mata Sappo area, human skull from Batu Tumpa cave at Bonto Sikuyu, and many other finds. These kinds of finds commonly found in South Sulawesi but Selayar is placing an important position based on the quantity and the quality of its finds.Pusat Kerajaan Buki dikenal sebagai wilayah dinasti yang kuat dan mencapai zaman keemasan mereka di abad XV - XVI berdasarkan populasi keramik asing yang ditemukan. Pada abad-abad berikutnya, Buki masih menjadi kerajaan yang kuat ketika pengaruh Islam menyebar lebih luas di abad XVIII. Pada puncak kejayaan pengaruh Islam, ada kontrol terhadap area situs Silolo yang terletak di sisi timur Kerajaan Buki. Tapi situs Buki masih menjadi pusat elit kerajaan. Buki, Selayar cukup menarik untuk sebuah penelitian untuk mendapatkan data yang lebih akurat. Ada beberapa temuan seperti, maros poin (mata panah bergerig) yang ditemukan di daerah Batang Mata Sappo, tengkorak manusia dari gua Batu Tumpa di Bonto Sikuyu, dan banyak temuan lainnya. Temuan semacam ini umumnya ditemukan di Sulawesi Selatan tetapi Selayar menempatkan posisi penting berdasarkan kuantitas dan kualitas temuannya.

This research is a methodological and theoretical application in the context of the fortress kingdom Wabula Buton. Wabula research coverage consists of two main components, namely building the fortren with several cultural components that are involved and the geographic position of Buton keletakannya is an island-shaped country with strategic location on the sea route connecting the producing islands in eastern spices. To strengthen the defense system in maintaining the sovereignty of the kingdom, then the Sultan of Buton built several fortresses scattered layered in some areas, one of whom Wabula castle. Position Wabula fortress overlooking the sea is the political strategy were taken into account, because the position on a hill overlooking the beach make the attackers participated in the defense through the region. Penelitian ini adalah aplikasi metodologis dan teoritis dalam konteks kerajaan benteng Wabula Buton. Cakupan penelitian Wabula terdiri dari dua komponen utama, yaitu membangun fortren dengan beberapa komponen budaya yang terlibat dan posisi geografis Buton keletakannya adalah negara berbentuk pulau dengan lokasi yang strategis di jalur laut yang menghubungkan pulau-pulau penghasil rempah-rempah di timur. Untuk memperkuat sistem pertahanan dalam menjaga kedaulatan kerajaan, maka Sultan Buton membangun beberapa benteng yang tersebar di beberapa daerah, salah satunya benteng Wabula. Posisi benteng Wabula yang menghadap ke laut adalah strategi politik yang diperhitungkan, karena posisi di atas bukit yang menghadap ke pantai membuat para penyerang berpartisipasi dalam pertahanan melalui wilayah tersebut.