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Over the years, archaeologists have relied on maps and spatial analysis to visually understand the distribution of artifacts and features across archaeological sites. However, introducing aerial photography, digital remote sensing, geographic information systems (GIS), and global positioning systems (GPS) has provided archaeologists with sophisticated tools to analyze and depict archaeological distribution and data innovatively. Consequently, geospatial analysis has gained significant recognition as a tool to assist archaeologists. By integrating aerial photos, remote sensing, GIS, and GPS into their research, archaeologists can now analyze large quantities of data while understanding the spatial aspects simultaneously. This has enabled them to gain new insights into the distribution and patterns of archaeological features. This article examines the difficulty factors in modeling an archaeological site through geospatial approaches. Among the diverse factors that pose challenges in modeling archaeological sites are the archaeological site itself, the environment, behavior or conduct, and technical factors. With technological advancements, geospatial approaches represent the best method for archaeological investigations. At the same time, archaeologists must be cautious and weigh the benefits and challenges of geospatial analysis, ensuring that this method is used judiciously and ethically. [ABSTRACT FROM AUTHOR]

Lade ved Trondheim er et viktig sted i norsk historie. Området er sentralt som sete for Ladejarlene og de tidligste norske kongene i Trøndelag ifølge sagaene. Lade som maktsenter trekkes ofte inn i diskusjonene om organiseringen av Trøndelag i vikingtid og tidlig middelalder. Til tross for dette er det arkeologiske materialet fra Lade ikke sammenstilt siden 1930-tallet, og brukes sjeldent helhetlig for å si noe om Lade og utviklingen av området fram mot middelalder. Denne artikkelen sammenfatter de opplysningene som foreligger fra tidlige antikvarer og nyere arkeologiske data. Samlet viser materialet en kompleksitet og tidsdybde som ikke tidligere er tatt inn i diskusjonen om Lade som jarlesete og de funksjonene man har tenkt seg på Lade. Nyere arkeologiske funn og forskning bidrar til å nyansere tidligere tiders syn og komme med nye perspektiver på Lade i forhistorien. Noe som forhåpentligvis kan løfte fram Lade i den arkeologiske og historiske forskningen

The study of heritage sites in Kedah began around the 1840s in the Bujang Valley until now. Various types of heritage sites especially archaeological sites are found around the Bujang Valley, particularly in Pengkalan Bujang, Sungai Mas and Sungai Batu. The definition of Bujang Valley includes the area from Sungai Sala in the North, Gunung Jerai, Sungai Merbok Valley and Sungai Muda to Cherok Tokkun. This situation contributes to the research on archaeotourism because it has a great impact on the local community and the country in particular. The research method used in this study are field research and library research. Field research was done by carrying out an observation in the area involved. Meanwhile, library research involved searching for primary sources by referring to excavation reports by the National Heritage Department as well as written reports found in the National Museum Library and some public universities. The research heritage sites involved sites that were frequently visited by both local and foreign tourists. The results of the study found that environmental factors play an important role in contributing to the increase in tourist arrivals that attract tourism interest in archaeotourism in the Bujang Valley. This paper explains the archaeotourism aspect that can be adapted through the discovery of Kedah heritage sites in the Bujang Valley and focuses at the environmental factors that contribute to the discovery of Kedah heritage sites. [ABSTRACT FROM AUTHOR]

Fotografi kan være en kilde både til historie og til arkeologi, enten det er av bygninger som er revet, eller av endrete landskap. De kan være tatt for å dokumentere noe, eller de er tatt kun for å være personlige minner og uten intensjon om å være dokumentasjon. Innen slagfelt- og konfliktarkeologi vil fotografi kunne være nyttige, da mediet kan dokumentere aktivitet og tilstedeværelse som ellers kan ha vært mangelfullt dokumentert. Dette er relevant med tanke på okkupasjonen av Norge, da mange av de tyske leirene og anleggene var midlertidige og har etterlatt seg få andre spor. Ideen til denne artikkelen kom fra et album fra andre verdenskrig med bilder fra Norge. Albumet inneholder flere landskapsfotografi med og uten soldater, hvorav flere kan lokaliseres til tettstedet Gibostad på Senja i Troms, som blir presentert i artikkelen som en kasusstudie. Her finnes også fotografi som viser en FlaK-kanon på kaia og en militær brakkeleir. Da det det ikke har lyktes meg å oppdrive dokumentasjon på at det var FlaK der, er bildene interessante som kildemateriale. Kan det være at bildene i albumet er en kilde til ellers ukjent aktivitet og tilstedeværelse? I denne artikkelen drøftes også kildeverdien til fotografi med Gibostad som utgangspunkt.

Abstrak Penelitian sandur, kesenian rakyat berupa drama tari di Desa Ledok Kulon, Kecamatan Bojonegoro, Kabupaten Bojonegoro sudah banyak, tetapi yang membicarakan tentang kekerasan budaya dan tembang sandur dalam kerangka arkeologi dan genealogi pengetahuan belum ditemukan. Hal itu karena kekerasan budaya menimpa seni tersebut karena imbas stigmatisasi sepihak pascatahun 1965—1966 yang menganggap sebagai kesenian rakyat yang berafiliasi ke PKI, dan pada masa puritanisme Islam menguat pada tahun 1990-an yang menganggap sandur tidak sesuai dengan nilai-nilai Islam, padahal isi tembang-tembang sandur kontradiksi dengan stigma tersebut. Oleh karena itu, penelitian ini menguak aspek kekerasan budaya dengan menelusuri tembang sandur dari perspektif genealogi dan arkeologi pengetahuan dalam bingkai cultural studies. Teori yang digunakan adalah triangulasi teori, yaitu folklor, arkeo-genealogi pengetahuan, dan kesejarahan. Hasil penelitian ini menunjukkan bahwa (1) tembang-tembang sandur memiliki metrum puitika Jawa yang mengarah pada nyanyian anak-anak, dengan media bahasa Jawa lokal, dan menyimpan jejak kearifan lokal, etika, dan spiritual, (2) nilai-nilai Islam-Jawa menjadi ruh tembang-tembang sandur. Di dalamnya terdapat sinkretisme nilai-nilai Jawa dan Islam, (3) stigmatisasi sepihak pada Sandur Bojonegoro, baik oleh kalangan anti-komunis maupun puritanisme Islam, hanya melihat pada konteks kesejarahan Indonesia pada Orde Lama ketika politik menjadi panglima dan hanya melihat penampang permukaan semata tanpa mendalami unsur-unsur pembentuknya, ideologi, ajaran luhur, dan tradisi yang melahirkan seni sandur. Kata kunci:Sandur Bojonegoro, kekerasan budaya, arkeologi, genealogi pengetahuan Abstract There are many researches on sandur, folk art in the form of dance dramas in Ledok Kulon Village, Bojonegoro District, Bojonegoro Regency, but those that talk about cultural violence and tembang sandurin the archaeological framework and genealogy of knowledge have not been found. This is because cultural violence befell the art because of the impact of unilateral stigmatization after 1965-1966 which considered it a folk art affiliated to the PKI, and during the period of strong Islamic puritanism in the 1990s, which considered sandur not in accordance with Islamic values, even though the contents tembang sandurcontradict this stigma. Therefore, this study uncovers aspects of cultural violence by tracing tembang sandurfrom the perspective of genealogy and knowledge archeology within the framework of cultural studies. The theory used is triangulation of folklore theory, archeology-genealogy of knowledge, and history. As a result, (1) the sandursongs have a Javanese poetic metre that leads to children's singing, with local Javanese language media, and keeps traces of local wisdom, ethics, and spirituality, (2) Javanese-Islamic values become the spirit of the tembang sandur. In it there is a syncretism of Javanese and Islamic values, (3) the unilateral stigmatization of SandurBojonegoro, both by anti-communists and Islamic puritans, only looks at the historical context of Indonesia in the Orde Lamawhen politics was the commander and only sees the surface without explore its constituent elements, ideology, noble teachings, and traditions that gave birth to the art of sandur. Keywords:SandurBojonegoro, cultural violence, archeology, genealogy of knowledge

Sammendrag Som følge av økende privat bruk av metallsøker, står kulturminnevernet overfor nye utfordringer knyttet til kulturminner i dyrka mark. Nye retningslinjer for privat bruk av metallsøker og fastsettelse av finnerlønn legger grunnlag for ny praksis for håndtering av funn og kulturminner i pløyelaget. Pløyelagsfunn som kulturminner har oppstått som et nytt diskursivt objekt i kulturminneforvaltningen. Dette skjer samtidig som organiseringen av kulturminnevernet er i endring. I denne artikkelen undersøker jeg forvaltningsinstitusjonenes uttalelser knyttet til løse kulturminner og automatisk fredete kulturminner fra høringsrunden til retningslinjene for privat bruk av metallsøker. I diskusjonen om håndtering av kulturminner i dyrka mark har det oppstått en oppfatning om at mange funn representerer automatisk fredete kulturminner. Hvordan oppstod denne forståelsen? Er den basert på eksisterende kunnskap, og hva har dette å si for kulturminnenes potensiale som kunnskapsobjekter?

This article discusses about the influence of Islamic culture in the land of Minahasa of North Sulawesi Province based on archaeological studies. Minahasa is the biggest ethnic area in North Sulawesi Province, with the majority of the population being Christians. Islam arrival in Minahasa carried by Arab traders, fisherman from North Maluku, Bugis, Makasar, Gorontalo and political prisoners from Java and Sumatera. The early history of Islam in Minahasa, acculturation process, development, and Islamic influence in Minahasa can be traced by using archaelogical studies based on existing physical cultural. Research on Islamic culture in Minahasa specifically based on archaeological studies has not been done before. The previous researches of the same topic were mostly conducted through nonphysical culture. The result of the observation reveals that the influence of Islamic culture in Minahasa comprises of some Islamic Settlements, Mosques, and Islamic Cemetery. The influence of Islamic culture in Minahasa coastal area and inland has different characters due to different historical background, socio cultural, and political background of the Islamic communities. Artikel ini membahas mengenai pengaruh kebudayaan Islam di tanah Minahasa, Propinsi Sulawesi Utara berdasarkan tinggalan arkeologi. Minahasa merupakan wilayah etnis terbesar di Propinsi Sulawesi Utara dengan mayoritas penduduk beragama Kristen. Agama Islam di Minahasa dibawa oleh pedagang-pedagang Arab serta, nelayan dari Maluku Utara, Bugis, Makasar, Gorontalo dan tahanan politik dari Jawa dan Sumatera. Dengan menggunakan kajian arkeologi, dapat ditelusuri sejarah awal masuknya Islam, proses akulturasi yang terjadi, perkembangan dan pengaruh Islam di Minahasa berdasarkan tinggalan kebudayaan fisiknya. Penelitian mengenai kebudayaan Islam di Minahasa dengan menggunakan kajian arkeologi secara khusus belum pernah dilakukan, penelitian-penelitian sebelumnya mengkaji dengan menggunakan tinggalan kebudayaan non fisik yang ada. Hasil pengamatan di lapangan, pengaruh kebudayaan Islam yang terdapat di Minahasa berupa: permukiman Islam, masjid, dan pemakaman (kubur) Islam. Terdapat adanya perbedaan pengaruh kebudayaan Islam di wilayah pesisir dengan pedalaman Minahasa yang disebabkan perbedaan latar belakang sejarah, sosial budaya, dan politik masyarakat Islam pesisir dan pedalaman Minahasa.

Seti Is grav i Kongenes Dal i Egypt var en tidskapsel da den ble åpnet i 1817. Den ble snart transkribert i oppmålinger, tegninger og avstøpninger og utstilt i det før-viktorianske London, mens originalen forfalt. Til forskjell fra de monolittiske egyptiske antikvitetene som ankom Europa, fulgte graven, et interiør uten eksteriør, i oversettelsen fra monument til tegning og til fysisk kopi i full størrelse, en mediert overføring. Denne artikkelen ser på den materielle og epistemologiske forskyvningen som fulgte monumentets møte med moderniteten, og med historien.

Pembaca yang budiman, Berkala Arkeologi pada tahun 2020 ini sudah menginjak tahun ke-40, suatu hal yang luar biasa dalam perjalanan panjang Jurnal Ilmiah. Sejak penerbitan pertama tahun 1980, secara manual dengan mesin ketik sampai dengan era digital, bahkan sampai pada era global Sistem Jurnal Terbuka (Open Journal System). Untuk itu, Berkala Arkeologi pada edisi ini diharapkan mampu menunjukkan kematangannya dalam penyajian, baik substansi maupun manajerial jurnal. Berkala Arkeologi edisi Mei 2020 kali ini berbeda dengan edisi-edisi sebelumnya, diterbitkan dalam dua versi yaitu bahasa Indonesia dan bahasa Inggris. Sebagian besar proses editorial masih menggunakan artikel berbahasa Indonesia. Setelah selesai menjalani proses editorial, artikel-artikel tersebut kemudian dialihbahasakan ke bahasa Inggris. Artikel-artikel dengan bahasa Indonesia masih tetap kami pertahankan dan diterbitkan bersamaan dengan versi Bahasa Inggris dengan harapan menambah kenyamanan bagi sebagian besar pembaca Berkala.

The site around of Beratan Lake, at Candi Kuning Village, District of Baturiti, Tabanan regency, until present day become one destination area at Bali Island. It offers environment tourism, water tourism and also agro tourism. Beside that, surely this area has potential in the aspect of cultural tourism, esspecially archaeological tourism. Around Beratan lake, it was found several archaeological site which spread in many places and consist of several item of archaeological remains, with the their uniquenesses. All of archaeological remains exactley to be sustainable development, caused by the quality and the quantity of the archaeological resourches more posibble became one of the tourism destinations. Planned and integrated treatments of all stake holders are necessary. Kawasan Danau Beratan, di Desa Candi Kuning, Kecamatan Baturiti, Kabupaten Tabanan,sampai saat ini sudah menjadi salah satu Daerah Tujuan Wisata di Pulau Bali. Daya tariknya berupa wisata alam, wisata air, dan juga agrowisatanya. Disamping semua daya tarik tersebut, sebenarnya wilayah ini memiliki potensi dalam bidang wisata budaya, khususnya wisata arkeologi. Disekitar danau Beratan banyak ditemukan situs-situs arkeologi yang tersebar di berbagai tempat serta terdiri dari berbagai jenis tinggalan arkeologi yang memiliki daya tarik tersendiri. Tinggalan-tinggalan arkeologi ini, sangat tepat untuk dikembangkan secara berkelanjutan, mengingat kwantitas dan kwalitas sumberdaya arkeologi yang ada sangat memungkinkan untuk dijadikan sebuah daya tarik pariwisata. Hanya saja diperlukan penangaan yang bersifat terencana dan terpadu dari semua komponen.

Kegiatan arekologi di Indonesia telah dilakukan sejak abad XVIII, yaitu sejak kedatangan bangsa-bangsa Eropa ke Indonesia, meskipun pada awalnya kegiatan itu masih bersifat individu. Mulaiabad XIX hingga pertengahan abad XX kegiatan arkeologi di Indonesia berkmbang pesat dengan dilakukannya serangkaian penelitian, pendokumentasian, pengamanan, maupun pemugaran terhadap terhadap tinggalan arkeologi.

A great nastion are people which appreciate the culture values that are inherrited to them. The treasures of the culture result have to be saved, kept, and preserved to avoid its extintion. Therefore, it is very important to make conversation for the archaeological treasures

The survey data on Malay fortress in Negeri Sembilan has been done by some previous researchers such as Newbold, Abdul Halim Ibrahim Nasir and Norhalim Most of their data is mainly concentrated in the west coast of Negeri Sembilan, especially in Port Dickson and around the Linggi River Basin. All of them can be categorized as residential areas of Bugis and Rembau people. There is still fewer archaeological research on the site of Kota Pedas located in the Kuala Pedas farm area. Therefore, this study will discuss the latest survey data in Kuala Pedas relating to this fortress. This study is important to uncover the latest survey data on the site of this Kota Pedas. Since Kota Pedas is found in the area of Kuala Pedas therefore, the researchers will discuss it together in this study. In addition to this, researchers have conducted a field survey as well as interviews with individuals who matter in the area. As a result, the researchers found the location of the site of the Kota Pedas was located in the Kuala Pedas farm area and several boulders with ceramic fragments were found in the area as the discovery of surface. The contribution of this research can be used as a preliminary study in archaeology about Malay fortress in Negeri Sembilan and also become a reference for subsequent researchers who want to conduct a study in Kuala Pedas and Kota Pedas. [ABSTRACT FROM AUTHOR]

A few historical source mention the Kingdom of Loloda as one of the great kingdoms of North Maluku, contemporaneous with the four Islamic kingdoms that developed into sultanates, namely Ternate, Tidore, Bacan and Jailolo. However, compared to these powers, the development of Islamic rule in Loloda is not well known through historical sources, and the kingdom is even said to have collapsed in the early 20th century. In this article I discuss the results of research to trace archaeological evidence about the history of the Kingdom of Loloda. Starting with literary sources, I then describe the results of archaeological surveys in the area mentioned in historical text and public information. Archaeological surveys indicate that the center of the Loloda kingdom was located in the Loloda watershed in Loloda Sub-district, Halmahera Barat District. Archaeological research results suggest the Kingdom of Loloda grew from the 16th century and experienced collapse at the time of European colonialism. Kerajaan Loloda dalam teks sumber sejarah yang terbatas, disebut-sebut sebagai salah satu kerajaan besar di Maluku Utara, sezaman dengan empat aliansi kerajaan Islam yang berkembang menjadi kesultanan yakni, Ternate, Tidore, Bacan, dan Jailolo. Namun dibanding keempat kekuasaan Islam itu, Loloda tidak diketahui perkembangannya, bahkan disebut runtuh pada awal abad 20 dan hilang dalam catatan sejarah perkembangan kekuasaan Islam. Penulisan ini berdasar pada hasil penelitian untuk melacak bukti-bukti arkeologi tentang sejarah Kerajaan Loloda. Dimulai dari pengumpulan sumber literatur, kemudian dilanjutkan dengan survei arkeologi di wilayah yang disebut dalam teks sejarah dan informasi masyarakat. Berdasarkan hasil survei arkeologi, diketahui adanya lokasi yang menjadi indikasi pusat kerajaan Loloda di DAS (daerah aliran sungai) Loloda di Kecamatan Loloda Kabupaten Halmahera Barat. Hasil penelitian arkeologi menggambarkan bahwa Kerajaan Loloda berkembang pada abad 16 dan mengalami keruntuhan sesudahnya ketika kolonialisme bangsa Eropa berkembang di wilayah itu.

Most of what is presently known about megalithic remains in Sarawak have come from research conducted in the Kelabit Highlands, in the Upper Baram. Another area in the Upper Baram where megalithic remains are known to be present is Punang Kelapang, south of the Kelabit Highlands. Compared to their counterparts in the Kelabit Highlands, however, much less is known about the megalithic remains in Punang Kelapang. In order to obtain more information about the megaliths in Punang Kelapang, an archaeological survey was conducted over a period of about five-and-a-half weeks in March, April and August 2016. This article presents the results of the survey. A total of twenty megalithic sites were recorded, out of which fourteen were visited. The megaliths in Punang Kelapang consist of megalithic cemeteries such as dolmens, stone jars, stone trough, cist graves, and rock burials; and non-cemetery megaliths such as stone mounds, carved stones and a standing stone. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to analyze the beads: total 216 beads, in the form of shapes, colors, size, weight and its transparences. In archeological context, beads is a small artifact the contribute and important role in the reconstruction of local cultural history. Beads found in any site does not emerge on its own, but it has their own function and purpose. The writing of this paper, mainly focus on glass beads. The beads are found a Trench I in Pulau Kelumpang which was found by writer during his researched in 1989. The result of this analysis shows in it own form: size and weight, although they are from same material. [ABSTRACT FROM AUTHOR]

Forensic archeology is defined as the application of archaeological principles and techniques in medico-legal and/or humanity context related to buried evidence. Forensic archaeologist has two roles, as the expert who unearth buried objects systematically and reconstruct them. This paper discusses the role of archeology and archaeologists in the excavation of criminal, humanitarian and disaster victims. Archaeologist’s role to reveal paleoanthropological materials smuggled and theft is also discussed in this paper. Humanitarian missions to investigate mass grave of victims of war, political strife and genocide in the past and the present are other archaeologist’s role discussed in this paper. The existence, condition and development of forensic archaeology in Indonesia emphasize the significance of new paradigm in Indonesian archaeology. Forensic archeology not merely focusess on the study of cultural materials of the past, education and museum development, cultural resource management and its advocacy, but it also has role in medico-legal works. Forensic archaeologist also engages in disaster victim identification (DVI) that addresses issues related to victims buried by either natural or human disasters. Arkeologi forensik didefinisikan sebagai penerapan prinsip-prinsip dan teknik-teknik arkeologis dalam konteks medico-legal dan/atau dalam konteks kemanusiaan yang berkaitan dengan bukti-bukti terkubur. Ahli arkeologi forensik berperan sebagai ahli yang mampu menemukan benda-benda yang terkubur secara sistematis dan merekonstruksi apa yang mereka temukan itu. Makalah ini mendiskusikan peran arkeologi dan para arkeolog dalam ekskavasi korban-korban kriminal, kemanusiaan dan bencana. Makalah ini berusaha melihat apa yang telah mereka kerjakan meliputi pembuktian kasus-kasus penyelundupan dan pencurian material-materialpaleoantropologis, dan keterlibatan dalam misi-misi kemanusian untuk penyelidikan dan pengungkapan korban-korban kubur massal akibat perang, pertikaian politik dan genosida di masa lalu dan masa kini. Keberadaan, kondisi dan perkembangan arkeologi forensik di Indonesia menegaskan pentingnya pengembangan paradigma baru dalam arkeologi Indonesia. Arkeologi tidak semata berkonsentrasi pada kajian material-material budaya masa lalu, pendidikan dan pengembangan museum, manajemen dan advokasi sumberdaya budaya, namun juga berperan untuk pekerjaan medico-legal. Ahli arkeologi forensik bahkan terlibat dalam disaster victim identification (DVI) yang menangani masalah-masalah yang berkaitan dengan para korban yang terkubur oleh beragam bencana baik yang diakibatkan oleh alam maupun manusia.

Kalam is included in genuine Islamic sciences. The birth of Kalam is affected by the dynamics of history of thought resulted from interaction between Islam and other religion and civilization. This paper is trying to capture the internal and external dynamics of the birth and development of the Kalam and also roles of mutakallimin (masters of Kalam) to maintain and develop Islam. Al-Qur’an internally gives Muslims the urge to think about the problems of divinity. The encouragement gained new momentum when it tangent to the internal political conflicts of the Muslims and reach maturity through its interaction with Greek philosophy. In the internal and external dynamics, the mutakallimin play a strategic role both in asserting the power of science, maintaining purity of Islamic teachings from attacks of other religions, and elaborating themes in Kalam that becomes an established Islamic science.

Secara geomorfologis Situs Candi Sambisari terletak di dataran aluvial kaki Gunungapi Merapi, sehingga tanahnya subur, mudah memperoleh air dan lahannya cocok untuk bermukim dan pertanian. Alasan inilah yang sangat memungkinkan untuk didirikannya bangunan candi. Akan tetapi, karena kemudian daerah lokasi situs tersebut tertutup oleh abu volkanik sebagai akibat letusan Gunungapi Merapi yang sangat dahsyat karena adanya gabungan dari tiga tenaga tektonik, gravitasi dan volkanik hingga menyebabkan kerucut Gunungapi Merapi mengalarni sesar-gelincir hiperbolik yang cekung, maka ha! tersebut berakibat tingkat kesuburan tanah di sekitar Situs Candi Sambisari berkurang bahkan menjadi rusak, karena berdasarkan material tanah endapannya berasal dari bahan induk endapan lahar dan endapan fluvial basil rombakan bahan piroklastik letusan Gunungapi Merapi berupa boulder, gravel, pasir, dan debu. Sedangkan perkembangan tanah di sekitar Situs Sambisari masih dalam taraf awal (initial stage) yang termasuk jenis tanah regosol horison dan tanah ini belum mengalami diferensiasi horison, sehingga profil tanahnya homogen. Sifat tanah semacam ini dapat diamati melalui tekstur pasir berdebu hingga pasir debu berkerikil.