Pub Date : 2024-01-29DOI: 10.26721/spafajournal.m976wn3898
Thanik Lertchanrit
White, Joyce C. and Elizabeth G. Hamilton (editors). 2018. Ban Chiang, Northeast Thailand, Volume 2A: Background to the Study of the Metal Remains. University of Pennsylvania Museum of Archae¬ology and Anthropology, Philadelphia. 265 pages. White, Joyce C. and Elizabeth G. Hamilton (editors). 2018. Ban Chiang, Northeast Thailand, Volume 2B: Metals and Related Evidence from Ban Chiang, Ban Tong, Ban Phak Top, and Don Klang. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 264 pages. White, Joyce C. and Elizabeth G. Hamilton (editors). 2019. Ban Chiang, Northeast Thailand, Volume 2C: The Metal Remains in Regional Context. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 218 pages. White, Joyce C. and Elizabeth G. Hamilton (editors). 2021. Ban Chiang, Northeast Thailand, Volume 2D: Catalogs for Metals and Related Remains from Ban Chiang, Ban Tong, Ban Phak Top, and Don Klang. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 312 pages.
White, Joyce C. and Elizabeth G. Hamilton (editors).2018.泰国东北部的班清，第 2A 卷：金属遗存研究背景。宾夕法尼亚大学考古学与人类学博物馆，费城。265页。White、Joyce C. 和 Elizabeth G. Hamilton（编辑）。2018.泰国东北部的班清，第2B卷：来自班清、班同、班帕托普和东巴兰的金属和相关证据》。宾夕法尼亚大学考古学与人类学博物馆，费城。264页。White、Joyce C. 和 Elizabeth G. Hamilton（编辑）。2019.泰国东北部的班清，第 2C 卷：地区背景下的金属遗存》。宾夕法尼亚大学考古学与人类学博物馆，费城。218 pages.White, Joyce C. and Elizabeth G. Hamilton (editors).2021.泰国东北部的班清，第 2D 卷：来自班清、班同、班帕托普和 Don Klang 的金属和相关遗物目录。宾夕法尼亚大学考古学与人类学博物馆，费城。共 312 页。
{"title":"Review of Ban Chiang, Northeast Thailand, Volume 2 (2A, 2B, 2C, 2D)","authors":"Thanik Lertchanrit","doi":"10.26721/spafajournal.m976wn3898","DOIUrl":"https://doi.org/10.26721/spafajournal.m976wn3898","url":null,"abstract":"White, Joyce C. and Elizabeth G. Hamilton (editors). 2018. Ban Chiang, Northeast Thailand, Volume 2A: Background to the Study of the Metal Remains. University of Pennsylvania Museum of Archae¬ology and Anthropology, Philadelphia. 265 pages.\u0000White, Joyce C. and Elizabeth G. Hamilton (editors). 2018. Ban Chiang, Northeast Thailand, Volume 2B: Metals and Related Evidence from Ban Chiang, Ban Tong, Ban Phak Top, and Don Klang. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 264 pages.\u0000White, Joyce C. and Elizabeth G. Hamilton (editors). 2019. Ban Chiang, Northeast Thailand, Volume 2C: The Metal Remains in Regional Context. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 218 pages.\u0000White, Joyce C. and Elizabeth G. Hamilton (editors). 2021. Ban Chiang, Northeast Thailand, Volume 2D: Catalogs for Metals and Related Remains from Ban Chiang, Ban Tong, Ban Phak Top, and Don Klang. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia. 312 pages.","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":"43 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140488365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-18DOI: 10.26721/spafajournal.9x971rs8h5
Yinika Perston, Suryatman N/a
International collaboration has played an important role in archaeological research in Indonesia for well over a century. This article provides a basic list of translations for the most common archaeological terms in the two languages that are currently most frequently used for research, publications, and fieldwork relating to Indonesian research: English and Indonesian. Kolaborasi internasional telah memainkan peran penting dalam penelitian arkeologi di Indonesia selama lebih dari satu abad. Artikel ini memberikan daftar terjemahan dasar untuk istilah arkeologi yang paling umum dalam dua bahasa yang saat ini paling sering digunakan untuk penelitian, publikasi, dan kerja lapangan yang berkaitan dengan penelitian di Indonesia: bahasa Inggris dan bahasa Indonesia.
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Pub Date : 2024-01-15DOI: 10.26721/spafajournal.h1twlhv8j0
Marie Louise Antoinette Sioco, Kathleen Tantuico, Grace Barretto-Tesoro
More women and members of the LGBTQIA+ community are noticeably enrolling in and graduating from the University of the Philippines School of Archaeology (formerly Archaeological Studies Program) since it was established in the mid-1990s. This paper presents the challenges women and LGBTQIA+ individuals face in this traditionally male-dominated field. We examine unknowingly discriminatory practices, attitudes toward women and LGBTQIA+ individuals, rights and responsibilities in the field and laboratory, research opportunities, intellectual property rights, a safe working environment, and other issues that came out during interviews. More importantly, it focuses on the victories of women and LGBTQIA+ archaeologists working in the Philippines. We end by recommending how we can improve the practice of archaeology for all individuals. Patuloy ang pagdami ng mga mag-aaral sa arkiyolohiya sa Pilipinas mula nang itinatag ang University of the Philippines School of Archaeology noong 1995. Bunsod nito, pinag-aralan ng mga may-akda ang mga hamon na kinakaharap ng mga kababaihan at LGBTQIA+ na indibidwal na nagsasagawa ng arkiyolohiya sa Pilipinas sapagkat ito ay isang disiplina kung saan mas nangingibabaw ang kalalakihan. Sinuri ng mga may-akda ang mga hindi sinasadyang pag-uugali, pakikitungo, at diskriminasyon sa mga kababaihan at LGBTQIA+ na mga indibidwal; kanilang mga karapatan at responsibilidad sa fieldwork at sa laboratoryo; mga oportunidad sa pananaliksik; mga karapatan sa intelektwal na pag-aari, ligtas na kapaligiran sa pagtatrabaho, at ibang mga isyu na nabanggit sa mga panayam. Layunin rin ng pag-aaral na ito na kilalanin ang mga tagumpay ng mga kababaihan at LGBTQIA+ na indibidwal na arkiyolojists na nagtatrabaho sa Pilipinas. Sa pagtatapos, nagrekomenda ang mga may-akda kung paano mas mapapabuti para sa lahat ang pag-aaral ng arkiyolohiya sa Pilipinas.
自菲律宾大学考古学院（前身为考古研究专业）于 20 世纪 90 年代中期成立以来，越来越多的女性和 LGBTQIA+ 群体成员在该学院就读并毕业。本文介绍了女性和 LGBTQIA+ 在这个传统上由男性主导的领域所面临的挑战。我们探讨了不为人知的歧视性做法、对女性和 LGBTQIA+ 人士的态度、在野外和实验室的权利和责任、研究机会、知识产权、安全的工作环境以及访谈中发现的其他问题。更重要的是，它关注了在菲律宾工作的女性和 LGBTQIA+ 考古学家所取得的胜利。最后，我们提出了如何为所有人改进考古实践的建议。Patuloy ang pagdami ngga mag-aaral sa arkiyolohiya sa Pilipinas mula nang itinatag ang University of the Philippines School of Archaeology noong 1995.在 1995 年菲律宾大学考古学院成立时，菲律宾考古学院的学生人数已经超过了菲律宾考古学院的学生人数。Sinuri ng mga may-akda ang mga hindi sinasadyang pag-uugali, pakikitungo, at diskriminasyon sa mga kababaihan at LGBTQIA+ na mga indibidwal; kanilang mga karapatan at responsibilidad sa fieldwork at sa laboratoryo；在 Pananaliksik 中的大型机会；在 pagtatrabaho 中的大型社区服务、在 pagtatrabaho 中的大型社区服务和在 mga panayam 中的大型社区服务中的大型社区服务。Layunin rin ng pag-aaral na ito na kilalanin ang mga tagumpay ng mga kababaihan at LGBTQIA+ na indibidwal na arkiyolojists na nagtatrabaho sa Pilipinas.Sa pagtatapos, nagrekomenda ang mga may-akda kung paano mas mapapabuti para sa lahat ang pag-aaral ng arkiyolohiya sa Pilipinas.
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Pub Date : 2023-12-19DOI: 10.26721/spafajournal.a759ql83r8
Dewa Alit, Dwija Putra, Sarena Abdullah
Temple in North Bali. The relief was created around 1904, when North Bali was under Dutch colonial rule. It is the first relief created that deviates from Balinese society’s traditional art style. As with other works of art, there is a message and a particular purpose for the creation of this relief. This paper provides a more in-depth study of the relief by using the iconographic and iconological theory of Erwin Panofsky as a method for analysing relief works in relation to the social and cultural context of Balinese society during the colonial period. Panofsky’s three-stage iconographic analysis of the “Man on a Bicycle” relief revealed that it was created as part of the Dutch political strategy to shape Bali’s image as a “harmonious” and “cultured” area, as well as to divert negative connotations to the colonial power regarding the Balinese people’s war. W.O.J. Nieuwenkamp adalah orang Belanda merupakan subyek yang digambarkan pada relief “Man on a Bicycle,” di Pura Madué Karang di Bali Utara. Karya seni relief tersebut dibuat sekitar tahun 1904 pada saat Bali Utara dikuasai colonial Belanda. Relief “Man on a Bicycle” merupakan relief pertama dibuat yang memiliki perbedaan visual dengan pakem seni tradisional masyarakat Bali. Sebagai sebuah karya seni tentunya ada suatu pesan serta maksud dan tujuan tertentu dibuatnya dari karya relief tersebut. Makalah ini memberikan kajian yang lebih mendalam terhadap karya relief tersebut, dengan menggunakan analisis teory ikonografi dan ikonologis Erwin Panofsky sebagai metode untuk mendiskusikan karya relief yang dihubungkan dengan kontek soisal budaya masyarakat Bali pada masa kolonial. Melalui tiga tahapannya analisis ikonografi Panofsky, karya relief “Man on a Bicycle” menunjukan karya tersebut dibuat merupakan bagian dari strategi politik Belanda untuk membentuk citraan Bali sebagai wilayah “harmonis” dan “berbudaya” demikian juga makna paling baru adalah untuk melupakan kenangan buruk atau menutup aib colonial dalam perang yang dilakukan terhadap rakyat Bali.
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Pub Date : 2023-12-19DOI: 10.26721/spafajournal.945pfx8qc3
Ari Adi, Nugrahadi Mahanani, Ery Soedewo, G. Faisal
Muara Takus Temple Complex is one of the Buddhist monuments in the middle of Sumatra which is still mysterious. Until now, scholars have not been able to ascertain the span of its establishment because of very minimal historical sources. The landscape around the enshrinement has also changed drastically due to the construction of the hydropower dam in early 1990’s, making it difficult to trace the context of the surrounding area. This study seeks to reveal the spiritual landscape character of the Muara Takus Temple and surroundings using an ethnohistorical and geoarchaeological perspective. The people living around Muara Takus Temple are inhabitants who have lived in the area for generations, at least since the 19th century because of reports by European explorers. These people still remember how the landscape was before the hydropower dam was built. This ethnohistorical data is very important to be recorded before the memory gradually fades. The correlation between the temples and the meaning of the landscape by the people for generations is a key that can help explain the position of Muara Takus Temple is in the context of its landscape. Kompleks Candi Muara Takus merupakan salah satu monumen berlatar Budha di tengah Pulau Sumatra yang masih misterius. Sampai saat ini, para ahli belum dapat memastikan rentang masa pendiriannya karena sumber sejarah yang sangat minim. Lanskap di sekitar percandian ini juga telah berubah drastis akibat pembangunan bendungan PLTA pada awal 1990-an, sehingga konteks dengan kawasan sekitarnya sulit untuk dilacak kembali. Penelitian ini berupaya untuk mengungkap karakter lanskap spiritual kompleks Candi Muara Takus menggunakan perspektif etnohistori dan geoarkeologi. Masyarakat di sekitar Candi Muara Takus merupakan penduduk yang telah turun temurun mendiami wilayah tersebut. Setidaknya tercatat sejak abad ke-19 dalam laporan para penjelajah Eropa. Masyarakat ini masih mengingat bagaimana kondisi lanskap sebelum bendungan PLTA dibangun. Data etnohistori yang cukup penting untuk segera direkam sebelum ingatan tersebut lambat laun memudar. Penjelasan mengenai korelasi antara percandian dengan pemaknaan lanskap oleh masyarakat secara turun temurun tentu merupakan kunci yang bisa membantu menjelaskan bagaimana kedudukan Candi Muara Takus dalam konteks lanskapnya.
穆阿拉塔库斯寺庙群是苏门答腊岛中部的佛教古迹之一，至今仍很神秘。迄今为止，由于史料极少，学者们仍无法确定其建立的时间跨度。此外，由于 20 世纪 90 年代初修建了水电站大坝，供奉寺庙周围的景观也发生了巨大变化，因此很难追溯周围地区的来龙去脉。本研究试图从民族历史学和地质考古学的角度来揭示 Muara Takus 寺庙及其周边地区的精神景观特征。生活在 Muara Takus 寺周围的居民世代居住在这一地区，至少自 19 世纪以来，因为欧洲探险家的报告，他们一直生活在这一地区。这些人仍然记得水电站大坝建成之前的景观。在记忆逐渐消失之前，记录这些民族历史资料非常重要。世世代代的人们将寺庙与景观的意义联系起来，这是一把钥匙，有助于解释穆阿拉塔库斯寺在景观中的地位。在这之前，这里的居民都在这里租房居住，因为这里的面积很小。从 1990 年开始，在该地区的租房市场出现了巨大的变化，这与 PLTA 的发展密不可分。该项目旨在从人类学和地球地质学的角度，帮助人们了解坎迪穆拉塔库斯（Candi Muara Takus）精神建筑群。塔库斯神庙附近的居民都是在这里生活的人。它的历史可追溯到 19 世纪初。在 PLTA 的实施过程中，当地居民一直在寻找合适的土地。这些数据将在未来的发展中发挥重要作用。目前，在马来西亚，有关 "塔库斯村"（Candi Muara Takus）的社会运动数据已被纳入国家数据库，可帮助人们了解 "塔库斯村"（Candi Muara Takus）在社会运动中的作用。
{"title":"Spiritual Landscape Characterization of Muara Takus Temple Compound and Surroundings Area | Karakterisasi Lanskap Spiritual Kompleks Candi Muara Takus dan Kawasan di Sekitarnya","authors":"Ari Adi, Nugrahadi Mahanani, Ery Soedewo, G. Faisal","doi":"10.26721/spafajournal.945pfx8qc3","DOIUrl":"https://doi.org/10.26721/spafajournal.945pfx8qc3","url":null,"abstract":"Muara Takus Temple Complex is one of the Buddhist monuments in the middle of Sumatra which is still mysterious. Until now, scholars have not been able to ascertain the span of its establishment because of very minimal historical sources. The landscape around the enshrinement has also changed drastically due to the construction of the hydropower dam in early 1990’s, making it difficult to trace the context of the surrounding area. This study seeks to reveal the spiritual landscape character of the Muara Takus Temple and surroundings using an ethnohistorical and geoarchaeological perspective. The people living around Muara Takus Temple are inhabitants who have lived in the area for generations, at least since the 19th century because of reports by European explorers. These people still remember how the landscape was before the hydropower dam was built. This ethnohistorical data is very important to be recorded before the memory gradually fades. The correlation between the temples and the meaning of the landscape by the people for generations is a key that can help explain the position of Muara Takus Temple is in the context of its landscape.\u0000Kompleks Candi Muara Takus merupakan salah satu monumen berlatar Budha di tengah Pulau Sumatra yang masih misterius. Sampai saat ini, para ahli belum dapat memastikan rentang masa pendiriannya karena sumber sejarah yang sangat minim. Lanskap di sekitar percandian ini juga telah berubah drastis akibat pembangunan bendungan PLTA pada awal 1990-an, sehingga konteks dengan kawasan sekitarnya sulit untuk dilacak kembali. Penelitian ini berupaya untuk mengungkap karakter lanskap spiritual kompleks Candi Muara Takus menggunakan perspektif etnohistori dan geoarkeologi. Masyarakat di sekitar Candi Muara Takus merupakan penduduk yang telah turun temurun mendiami wilayah tersebut. Setidaknya tercatat sejak abad ke-19 dalam laporan para penjelajah Eropa. Masyarakat ini masih mengingat bagaimana kondisi lanskap sebelum bendungan PLTA dibangun. Data etnohistori yang cukup penting untuk segera direkam sebelum ingatan tersebut lambat laun memudar. Penjelasan mengenai korelasi antara percandian dengan pemaknaan lanskap oleh masyarakat secara turun temurun tentu merupakan kunci yang bisa membantu menjelaskan bagaimana kedudukan Candi Muara Takus dalam konteks lanskapnya.","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" 38","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138962523","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-15DOI: 10.26721/spafajournal.1q7to9g77f
Atina Winaya, R. A. G. Purnawibawa, Brahmantara [n/a], Dian Effendi, Ashar Murdihastomo, Dimas Seno Bismoko, T. Nastiti, A. Indradjaja, Panji Syofiadisna, Sukawati Susetyo, Probo Santoso, Dian Rahayu Ekowati, Bambang Budi Utomo, Aris Banindro
The implementation of digital technology in cultural heritage in Indonesia started to develop in the past decade. However, Indonesia's iconography studies have not optimized to utilize these advanced approaches. While in some other countries, iconographic documentation is upgrading to an advanced method, such as recording objects in 3D form and archiving it into secure digital data, thus the data more natural and realistic in three-dimensional documentation. It also catches and records the shape from all perspectives to bring neither a specific nor comprehensive observation. Therefore, it can extend the analysis for interpretation and preservation purposes. This article discusses the implementation of photogrammetry towards sculpture objects in Indonesia. The object selection went to several sculptures from the Ancient Mataram period in Java, which ruled from the 8th to 10th centuries AD. Close-range photogrammetry successfully generates the sculpture data into three-dimensional digital form. The results could support the Ancient Mataram sculptures studies in particular and improve Indonesia's iconography studies in general. Keywords: photogrammetry, sculptures, statues, iconography, ancient Mataram
{"title":"DIGITALIZING SCULPTURES: A PHOTOGRAMMETRY IMPLEMENTATION TOWARDS ANCIENT MATARAM STATUARIES IN CENTRAL JAVA","authors":"Atina Winaya, R. A. G. Purnawibawa, Brahmantara [n/a], Dian Effendi, Ashar Murdihastomo, Dimas Seno Bismoko, T. Nastiti, A. Indradjaja, Panji Syofiadisna, Sukawati Susetyo, Probo Santoso, Dian Rahayu Ekowati, Bambang Budi Utomo, Aris Banindro","doi":"10.26721/spafajournal.1q7to9g77f","DOIUrl":"https://doi.org/10.26721/spafajournal.1q7to9g77f","url":null,"abstract":"The implementation of digital technology in cultural heritage in Indonesia started to develop in the past decade. However, Indonesia's iconography studies have not optimized to utilize these advanced approaches. While in some other countries, iconographic documentation is upgrading to an advanced method, such as recording objects in 3D form and archiving it into secure digital data, thus the data more natural and realistic in three-dimensional documentation. It also catches and records the shape from all perspectives to bring neither a specific nor comprehensive observation. Therefore, it can extend the analysis for interpretation and preservation purposes. This article discusses the implementation of photogrammetry towards sculpture objects in Indonesia. The object selection went to several sculptures from the Ancient Mataram period in Java, which ruled from the 8th to 10th centuries AD. Close-range photogrammetry successfully generates the sculpture data into three-dimensional digital form. The results could support the Ancient Mataram sculptures studies in particular and improve Indonesia's iconography studies in general. \u0000Keywords: photogrammetry, sculptures, statues, iconography, ancient Mataram","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":"74 S17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138996209","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-19DOI: 10.26721/spafajournal.nlaghvakd1
Mary Oo, Thet Oo
Pyu ancient cities and Bagan are recognized as World Heritage Sites in Myanmar. Likewise, Mandalay is on one of the tentative lists under the name of Ancient Cities of Upper Myanmar: Innwa, Amarapura, Sagaing, Mingun, and Mandalay, submitted in 1996. As Mandalay is the cultural capital of Myanmar, many intangible and tangible cultural heritage from different times (the late Konbaung, the colonial era and the pre-independence era, etc.) remain. It is striving to become a world heritage site by means of these factors. Out of the tangible heritage structures, most are religious buildings (stupas, temples, monasteries, churches, mosques, Hindu temples, etc.). Almost all of these buildings are still in use by way of their original functions and are being maintained by the relevant authorities to the best of their ability. Additionally, these buildings were made of weather-resistant materials such as brick and stone, so they still exist intact to this day. However, amid all of them, the late Konbaung period wooden monasteries face grievingly confronting devastations. For the wooden monasteries are almost a hundred years old and have been impaired by many natural disasters. They have been encountering disturbing threats owing to the decay of wood, the scarcity of quality wood for replacement, and poor maintenance techniques. Systematic management for the long-term existence of the wooden monasteries of the late Konbaung era, in the Unesco World Heritage tentative site of Mandalay is important. Therefore, in this research paper, the case study of a monastery facing the worst possible situation is identified and described followed by a discussion on the ways to prevent these hazards and locally appropriate maintenance recommendations will be looked for and presented. A lot of research that is associated with the architecture of wooden monasteries in Mandalay, histories and the wood has been done by various local and foreign professionals. However, this research aims to fill this gap, as the reasons for the deterioration of these wooden monasteries, challenging threats, and experiencing facts to be long-lasting have not been systematically researched yet. မြန်မာနိုင်ငံတွင် ရှေးဟောင်းပျူမြို့များနှင့် ပုဂံသည် ကမ္ဘာ့အမွေအနှစ်ဒေသများအဖြစ်သတ်မှတ်ခံထားရသည့် မြို့များဖြစ်သည်။ ၎င်းတို့နည်းတူမန္တလေးမြို့သည်လည်း ရှေးဟောင်းမြို့များဖြစ်သည့် အင်းဝ၊ အမရပူရ၊ စစ်ကိုင်း၊ မင်းကွန်းမြို့တို့နှင့်အတူ ကမ္ဘာ့အမွေအနှစ်ဒေသတခုဖြစ်ရန် ၁၉၉၆ ခုနှစ်ကပင် လျာထားကြိုးပမ်း ဆောင်ရွက်နေသည့် ဒေသတခုဖြစ်သည်။ မန္တလေးမြို့သည် မြန်မာနိုင်ငံ၏ယဉ်ကျေးမှုမြို့တော် ဖြစ်သည်နှင့်အညီ ကုန်းဘောင်ခေတ်နှောင်း (ရတနာပုံခေတ်)၊ ကိုလိုနီခေတ်၊ လွတ်လပ်ရေးအကြိုခေတ်စသဖြင့် ခေတ်အဆက်ဆက်က ရှိခဲ့သော ဒြပ်ရှိ ဒြပ်မဲ့ယဉ်ကျေးမှု အမွေအနှစ်များ များစွာကျန်ရှိနေသေးသည်။ ထိုအချင်းအရာ များကို အားပြု၍ ကမ္ဘာ့အမွေအနှစ်နေရာတခုဖြစ်ရန် ကြိုးပမ်း ဆောင်ရွက်လျက် ရှိသည်။ ဒြပ်ရှိအမွေအနှစ်များထဲတွင် ဘာသာရေး နှင့် ဆိုင်သော အဆောက်အဦများ (စေတီ၊ ပုထိုး၊ ဘုန်းကြီးကျောင်း၊ ခရစ်ယာန်ဘုရားရှိခိုးကျောင်း၊ ဗလီ၊ ဟိန္နူဘုရားကျောင်းစသဖြင့်) မှာအများဆုံ
{"title":"Management of Occurring Threats to Wooden Monasteries in Mandalay: A Case Study of Maha-Minhtin Monastery | မန္တလေးမြို့ရှိသစ်သားဘုန်းကြီးကျောင်းများ ကြုံတွေ့နေရသည့် ဘေးအန္တရာယ်များကိုစီမံခန့်ခွဲခြင်း- မဟာမင်းထင်ဘုန်းကြီးကျောင်း ကို လေ့လာခြင်း","authors":"Mary Oo, Thet Oo","doi":"10.26721/spafajournal.nlaghvakd1","DOIUrl":"https://doi.org/10.26721/spafajournal.nlaghvakd1","url":null,"abstract":"Pyu ancient cities and Bagan are recognized as World Heritage Sites in Myanmar. Likewise, Mandalay is on one of the tentative lists under the name of Ancient Cities of Upper Myanmar: Innwa, Amarapura, Sagaing, Mingun, and Mandalay, submitted in 1996. As Mandalay is the cultural capital of Myanmar, many intangible and tangible cultural heritage from different times (the late Konbaung, the colonial era and the pre-independence era, etc.) remain. It is striving to become a world heritage site by means of these factors. Out of the tangible heritage structures, most are religious buildings (stupas, temples, monasteries, churches, mosques, Hindu temples, etc.). Almost all of these buildings are still in use by way of their original functions and are being maintained by the relevant authorities to the best of their ability. Additionally, these buildings were made of weather-resistant materials such as brick and stone, so they still exist intact to this day. However, amid all of them, the late Konbaung period wooden monasteries face grievingly confronting devastations. For the wooden monasteries are almost a hundred years old and have been impaired by many natural disasters. They have been encountering disturbing threats owing to the decay of wood, the scarcity of quality wood for replacement, and poor maintenance techniques. Systematic management for the long-term existence of the wooden monasteries of the late Konbaung era, in the Unesco World Heritage tentative site of Mandalay is important. Therefore, in this research paper, the case study of a monastery facing the worst possible situation is identified and described followed by a discussion on the ways to prevent these hazards and locally appropriate maintenance recommendations will be looked for and presented. A lot of research that is associated with the architecture of wooden monasteries in Mandalay, histories and the wood has been done by various local and foreign professionals. However, this research aims to fill this gap, as the reasons for the deterioration of these wooden monasteries, challenging threats, and experiencing facts to be long-lasting have not been systematically researched yet.\u0000 \u0000မြန်မာနိုင်ငံတွင် ရှေးဟောင်းပျူမြို့များနှင့် ပုဂံသည် ကမ္ဘာ့အမွေအနှစ်ဒေသများအဖြစ်သတ်မှတ်ခံထားရသည့် မြို့များဖြစ်သည်။ ၎င်းတို့နည်းတူမန္တလေးမြို့သည်လည်း ရှေးဟောင်းမြို့များဖြစ်သည့် အင်းဝ၊ အမရပူရ၊ စစ်ကိုင်း၊ မင်းကွန်းမြို့တို့နှင့်အတူ ကမ္ဘာ့အမွေအနှစ်ဒေသတခုဖြစ်ရန် ၁၉၉၆ ခုနှစ်ကပင် လျာထားကြိုးပမ်း ဆောင်ရွက်နေသည့် ဒေသတခုဖြစ်သည်။ မန္တလေးမြို့သည် မြန်မာနိုင်ငံ၏ယဉ်ကျေးမှုမြို့တော် ဖြစ်သည်နှင့်အညီ ကုန်းဘောင်ခေတ်နှောင်း (ရတနာပုံခေတ်)၊ ကိုလိုနီခေတ်၊ လွတ်လပ်ရေးအကြိုခေတ်စသဖြင့် ခေတ်အဆက်ဆက်က ရှိခဲ့သော ဒြပ်ရှိ ဒြပ်မဲ့ယဉ်ကျေးမှု အမွေအနှစ်များ များစွာကျန်ရှိနေသေးသည်။ ထိုအချင်းအရာ များကို အားပြု၍ ကမ္ဘာ့အမွေအနှစ်နေရာတခုဖြစ်ရန် ကြိုးပမ်း ဆောင်ရွက်လျက် ရှိသည်။ ဒြပ်ရှိအမွေအနှစ်များထဲတွင် ဘာသာရေး နှင့် ဆိုင်သော အဆောက်အဦများ (စေတီ၊ ပုထိုး၊ ဘုန်းကြီးကျောင်း၊ ခရစ်ယာန်ဘုရားရှိခိုးကျောင်း၊ ဗလီ၊ ဟိန္နူဘုရားကျောင်းစသဖြင့်) မှာအများဆုံ","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43973121","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-19DOI: 10.26721/spafajournal.5m83vn8t1i
Troy Case, Scott E. Burnett, Thanik Lertcharnrit
Little has been published about the health of individuals living in Central Thailand during the Iron Age (ca. 2500 – 1500 BP). The site of Phromthin Thai provides an opportunity to examine indicators of systemic stress and signs of compromised health during this time period using human skeletal remains. Twenty-six Iron Age skeletons from the site were examined for indicators of systemic stress or compromised health in the form of porotic hyperostosis, cribra orbitalia, linear enamel hypoplasia, dental caries, and trauma. These results were compared with data from the Ban Pong Manao site in Central Thailand and from two sites in different parts of Northeast Thailand to determine whether frequencies of these indicators varied significantly at Phromthin Tai. We found that the skeletons from Phromthin Tai exhibited generally low frequencies of most of these skeletal indicators, and that the prevalence of most of these indicators were similar to that reported for Ban Pong Manao in Central Thailand, and Ban Chiang and Noen U-Loke in Northeast Thailand. The main difference was a surprisingly low frequency of dental caries compared to the other three sites, which may relate to some unknown difference in the diet. งานการศึกษาวิจัยเกี่ยวกับสุขภาพอนามัยของผู้คนสมัยเหล็ก (ประมาณ ๑,๕๐๐ – ๒,๕๐๐ ปีมาแล้ว) ในภาคกลางที่มีการตีพิมพ์นับว่ายังมีไม่มาก แหล่งโบราณคดีพรหมทินใต้ได้เปิดโอกาสให้พวกเราศึกษาตรวจสอบเรื่องราวเกี่ยวกับสุขอนามัยโดยพิจารณาจากตัวบ่งชี้สุขภาพต่าง ๆ ซึ่งปรากฎหรือทิ้งร่องรอยไว้บนกระดูกมนุษย์ที่ถูกฝังไว้ในช่วงสมัยเหล็ก ตัวอย่างกระดูกที่ศึกษามาจากผู้ตายจำนวน ๒๖ คน ตัวบ่งชี้สุขภาพอนามัยที่เราศึกษาได้แก่ร่องรอยความพรุนบนกะโหลกศีรษะ (porotic hyperostosis) ร่องรอยความพรุนบนกระดูกบนเพดานเบ้าตา (cribra orbitalia) ร่องรอยความผิดปกติบนเคลือบฟัน (linear enamel hypoplasia) โรคฟันผุ (dental caries) และร่องรอยบาดแผล (trauma) เรานำผลการศึกษาไปเปรียบเทียบกับข้อมูลและผลการศึกษาสุขอนามัยของผู้คนสมัยเหล็กจากแหล่งโบราณคดีบ้านโป่งมะนาวในภาคกลางและแหล่งโบราณคดีอีก ๒ แหล่ง (แหล่งโบราณคดีบ้านเชียงและแหล่งโบราณคดีเนินอุโลก) ในภาคตะวันออกเฉียงเหนือที่มีการศึกษามาแล้ว จากผลการศึกษา เราพบว่าโครงกระดูกของผู้คนสมัยที่แหล่งโบราณคดีพรหมทินใต้โดยทั่วไปมีร่องรอยตัวบ่งชี้สุขอนามัยค่อนข้างต่ำ ซึ่งคล้ายหรือใกล้เคียงกับสุขอนามัยของผู้คนสมัยเดียวกันที่แหล่งโบราณคดีบ้านโป่งมะนาวในภาคกลางและแหล่งโบราณคดีบ้านเชียงและแหล่งโบราณคดีเนินอุโลกในภาคตะวันออกเฉียงเหนือ สิ่งที่แตกต่างกันอย่างน่าประหลาดก็คือผู้คนที่แหล่งโบราณคดีพรหมทินใต้มีร่องรอยโรคฟันผุน้อยหรือต่ำกว่าผู้คนจากแหล่งโบราณคดี ๓ แหล่งที่นำมาเปรียบเทียบ
{"title":"Health Indicators in Skeletons from Iron Age Central Thailand: A Preliminary Report from the Site of Phromthin Tai, Lopburi Province | ตัวบ่งชี้สุขภาพอนามัยบนกระดูกมนุษย์สมัยเหล็กในภาคกลางของประเทศไทย: รายงานเบื้องต้นจากแหล่งโบราณคดีพรหมทินใต้ จังหวัดลพบุรี","authors":"Troy Case, Scott E. Burnett, Thanik Lertcharnrit","doi":"10.26721/spafajournal.5m83vn8t1i","DOIUrl":"https://doi.org/10.26721/spafajournal.5m83vn8t1i","url":null,"abstract":"Little has been published about the health of individuals living in Central Thailand during the Iron Age (ca. 2500 – 1500 BP). The site of Phromthin Thai provides an opportunity to examine indicators of systemic stress and signs of compromised health during this time period using human skeletal remains. Twenty-six Iron Age skeletons from the site were examined for indicators of systemic stress or compromised health in the form of porotic hyperostosis, cribra orbitalia, linear enamel hypoplasia, dental caries, and trauma. These results were compared with data from the Ban Pong Manao site in Central Thailand and from two sites in different parts of Northeast Thailand to determine whether frequencies of these indicators varied significantly at Phromthin Tai. We found that the skeletons from Phromthin Tai exhibited generally low frequencies of most of these skeletal indicators, and that the prevalence of most of these indicators were similar to that reported for Ban Pong Manao in Central Thailand, and Ban Chiang and Noen U-Loke in Northeast Thailand. The main difference was a surprisingly low frequency of dental caries compared to the other three sites, which may relate to some unknown difference in the diet.\u0000 \u0000งานการศึกษาวิจัยเกี่ยวกับสุขภาพอนามัยของผู้คนสมัยเหล็ก (ประมาณ ๑,๕๐๐ – ๒,๕๐๐ ปีมาแล้ว) ในภาคกลางที่มีการตีพิมพ์นับว่ายังมีไม่มาก แหล่งโบราณคดีพรหมทินใต้ได้เปิดโอกาสให้พวกเราศึกษาตรวจสอบเรื่องราวเกี่ยวกับสุขอนามัยโดยพิจารณาจากตัวบ่งชี้สุขภาพต่าง ๆ ซึ่งปรากฎหรือทิ้งร่องรอยไว้บนกระดูกมนุษย์ที่ถูกฝังไว้ในช่วงสมัยเหล็ก ตัวอย่างกระดูกที่ศึกษามาจากผู้ตายจำนวน ๒๖ คน ตัวบ่งชี้สุขภาพอนามัยที่เราศึกษาได้แก่ร่องรอยความพรุนบนกะโหลกศีรษะ (porotic hyperostosis) ร่องรอยความพรุนบนกระดูกบนเพดานเบ้าตา (cribra orbitalia) ร่องรอยความผิดปกติบนเคลือบฟัน (linear enamel hypoplasia) โรคฟันผุ (dental caries) และร่องรอยบาดแผล (trauma) เรานำผลการศึกษาไปเปรียบเทียบกับข้อมูลและผลการศึกษาสุขอนามัยของผู้คนสมัยเหล็กจากแหล่งโบราณคดีบ้านโป่งมะนาวในภาคกลางและแหล่งโบราณคดีอีก ๒ แหล่ง (แหล่งโบราณคดีบ้านเชียงและแหล่งโบราณคดีเนินอุโลก) ในภาคตะวันออกเฉียงเหนือที่มีการศึกษามาแล้ว จากผลการศึกษา เราพบว่าโครงกระดูกของผู้คนสมัยที่แหล่งโบราณคดีพรหมทินใต้โดยทั่วไปมีร่องรอยตัวบ่งชี้สุขอนามัยค่อนข้างต่ำ ซึ่งคล้ายหรือใกล้เคียงกับสุขอนามัยของผู้คนสมัยเดียวกันที่แหล่งโบราณคดีบ้านโป่งมะนาวในภาคกลางและแหล่งโบราณคดีบ้านเชียงและแหล่งโบราณคดีเนินอุโลกในภาคตะวันออกเฉียงเหนือ สิ่งที่แตกต่างกันอย่างน่าประหลาดก็คือผู้คนที่แหล่งโบราณคดีพรหมทินใต้มีร่องรอยโรคฟันผุน้อยหรือต่ำกว่าผู้คนจากแหล่งโบราณคดี ๓ แหล่งที่นำมาเปรียบเทียบ","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41547091","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-14DOI: 10.26721/spafajournal.l39ha579p5
Pramutomo Mas, Sriyadi ..
Tayub is an old dance form in the Javanese cultural tradition. The value of Tayub’s ties to Javanese agrarian culture is associated with the form of village rituals. A village that still preserves the ritual of Village Purification is Tambakromo Village, Ponjong District in Gunung Kidul Regency, Yogyakarta. Tayub at Tambakromo Village is one of the rituals performed for extracting groundwater, referred to as Sendhang Milodo, in the Tukluk area. The traditional religiosity of Tambakromo Village believes in this sendhang as a source of life. This article describes the events of the Tayub dance performance in the Village Purification ritual during the Covid-19 pandemic era using an ethnochoreological approach. In the era of the Covid-19 pandemic, the people of Tukluk Sub-Village, Tambakromo Village, continued to carry out the Village Purification ritual by performing the Tayub dance. Government regulations regarding the use of masks and keeping a safe distance are not obstacles in performing the Tayub dance, even though this dance is a social dance. The community continues to carry out the Village Purification ritual according to the traditional calendar that has been passed down from generation to generation. There is even a belief that the Village Purification ritual is a magical protection which if not carried out will bring disaster to the local community. Tayub merupakan bentuk tarian kuno dalam tradisi budaya Jawa. Tayub memiliki nilai yang terikat dengan budaya agraris berhubungan dengan ritual di desa. Desa Tambakromo, Kecamatan Ponjong, Kabupaten Gunung Kidul, Yogyakarta merupakan salah satu daerah yang masih melestarikan ritual Bersih Desa. Tayub Desa Tambakromo merupakan salah satu cara mengabstraksi sumber mata air yakni Sendhang Milodo yang terletak di kawasan Tukluk. Religiusitas tradisional Desa Tambakromo meyakini sendhang ini sebagai sumber kehidupan. Artikel ini mengungkap peristiwa pertunjukan tari Tayub dalam ritual Bersih Desa di era pandemi Covid-19 dengan menggunakan pendekatan etnokoreologi. Pada era pandemi Covid-19 masyarakat Dusun Tukluk Desa Tambakromo tetap menjalankan ritual Bersih Desa dengan mempresentasikan tari Tayub. Peraturan pemerintah terkait penggunaan masker dan jaga jarak tidak menjadi kendala dalam mempresentasikan tari Tayub, meskipun pada dasarnya tari ini merupakan tari pergaulan. Masyarakat tetap melaksanakan ritual Bersih Desa sesuai kalender tradisional yang telah dilakukan secara turun temurun. Bahkan terdapat sebuah keyakinan ritual Bersih Desa menjadi magi proteksi yang ketika tidak dilaksanakan akan mendatangkan bencana bagi masyarakat setempat.
Tayub是爪哇文化传统中的一种古老的舞蹈形式。Tayub与爪哇农业文化的联系与村庄仪式的形式有关。一个仍然保留村庄净化仪式的村庄是Tambakromo村，位于日惹的Gunung Kidul Regency的Ponjong区。Tambakromo村的Tayub是图克鲁克地区抽取地下水的仪式之一，被称为Sendhang Milodo。Tambakromo村的传统宗教信仰认为这种仙行是生命的源泉。本文用民族学的方法描述了新冠肺炎大流行时期村庄净化仪式中Tayub舞蹈表演的事件。在新冠肺炎大流行时期，坦巴克罗莫村图鲁克村村民继续通过表演塔伊布舞进行村庄净化仪式。政府关于戴口罩和保持安全距离的规定并不是表演Tayub舞蹈的障碍，尽管这是一种社交舞蹈。社区继续按照代代相传的传统日历进行村庄净化仪式。甚至有一种信仰认为，村庄净化仪式是一种神奇的保护，如果不进行，将给当地社区带来灾难。爪哇语是我的信仰。塔布·米利基·尼莱扬特利卡·登干·布达亚·阿格瑞斯·伯胡邦干·登干仪式·迪德萨。Desa Tambakromo, Kecamatan Ponjong, Kabupaten Gunung Kidul，日惹merupakan salah satu daerah yang masih melestarikan仪式Bersih Desa。Tayub Desa Tambakromo merupakan salah研究卡拉mengabstraksi sumber马塔空气yakni Sendhang Milodo杨terletak di kawasan Tukluk。宗教传统的Desa Tambakromo meyakini sendhang ini sebagai sumber kehidupan。“我想我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。”新冠肺炎大流行是一场盛大的仪式，是一场盛大的仪式，是一场盛大的仪式。Peraturan pemerintah terkait penggunaan面具，dan jaga jarak janak menjadi kendala dalam mempresentaskan tari Tayub, meskipun pdaranya tari merupakan tari pergaulan。“净选盟”的传统仪式“净选盟”的传统仪式“净选盟”净选盟:净选盟:净选盟:净选盟:净选盟:净选盟:净选盟
{"title":"Tayub Dance at Tambakromo Gunung Kidul Regency: An Ethnochoreological Perspective | Tari Tayub di Tambakromo Kabupaten Gunung Kidul: Dalam Perspektif Etnokoreologi","authors":"Pramutomo Mas, Sriyadi ..","doi":"10.26721/spafajournal.l39ha579p5","DOIUrl":"https://doi.org/10.26721/spafajournal.l39ha579p5","url":null,"abstract":"Tayub is an old dance form in the Javanese cultural tradition. The value of Tayub’s ties to Javanese agrarian culture is associated with the form of village rituals. A village that still preserves the ritual of Village Purification is Tambakromo Village, Ponjong District in Gunung Kidul Regency, Yogyakarta. Tayub at Tambakromo Village is one of the rituals performed for extracting groundwater, referred to as Sendhang Milodo, in the Tukluk area. The traditional religiosity of Tambakromo Village believes in this sendhang as a source of life. This article describes the events of the Tayub dance performance in the Village Purification ritual during the Covid-19 pandemic era using an ethnochoreological approach. In the era of the Covid-19 pandemic, the people of Tukluk Sub-Village, Tambakromo Village, continued to carry out the Village Purification ritual by performing the Tayub dance. Government regulations regarding the use of masks and keeping a safe distance are not obstacles in performing the Tayub dance, even though this dance is a social dance. The community continues to carry out the Village Purification ritual according to the traditional calendar that has been passed down from generation to generation. There is even a belief that the Village Purification ritual is a magical protection which if not carried out will bring disaster to the local community.\u0000 \u0000Tayub merupakan bentuk tarian kuno dalam tradisi budaya Jawa. Tayub memiliki nilai yang terikat dengan budaya agraris berhubungan dengan ritual di desa. Desa Tambakromo, Kecamatan Ponjong, Kabupaten Gunung Kidul, Yogyakarta merupakan salah satu daerah yang masih melestarikan ritual Bersih Desa. Tayub Desa Tambakromo merupakan salah satu cara mengabstraksi sumber mata air yakni Sendhang Milodo yang terletak di kawasan Tukluk. Religiusitas tradisional Desa Tambakromo meyakini sendhang ini sebagai sumber kehidupan. Artikel ini mengungkap peristiwa pertunjukan tari Tayub dalam ritual Bersih Desa di era pandemi Covid-19 dengan menggunakan pendekatan etnokoreologi. Pada era pandemi Covid-19 masyarakat Dusun Tukluk Desa Tambakromo tetap menjalankan ritual Bersih Desa dengan mempresentasikan tari Tayub. Peraturan pemerintah terkait penggunaan masker dan jaga jarak tidak menjadi kendala dalam mempresentasikan tari Tayub, meskipun pada dasarnya tari ini merupakan tari pergaulan. Masyarakat tetap melaksanakan ritual Bersih Desa sesuai kalender tradisional yang telah dilakukan secara turun temurun. Bahkan terdapat sebuah keyakinan ritual Bersih Desa menjadi magi proteksi yang ketika tidak dilaksanakan akan mendatangkan bencana bagi masyarakat setempat.","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41703457","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-27DOI: 10.26721/spafajournal.d28l44g7j9
Yasmin Amirah, Asyaari Muhamad
The development of maritime archaeology in Southeast Asia is slower even though this region is historically rich in maritime trading ports and maritime polities. Since the 1980s, the progress of maritime archaeology in Malaysia started slowly and with the collaboration between the Malaysian government and private commercial companies. In 2015, a maritime archaeology salvage project took place on Bidong Island, Terengganu, by a local university and local experts. Malaysia also provides through the National Heritage Act 2005 a mechanism to protect the national heritage including underwater cultural heritage to replace the Antiquities Act 1976 and the Treasure Trove Act 1957. The newfound shipwreck site acts as a catalyst in Malaysian waters to improve the effort to protect underwater cultural heritage and continue maritime or underwater archaeology activities in the future through local effort. To do so, a more comprehensive capacity development analysis is needed to establish and secure this new archaeology especially in the academic world in Malaysia using the framework introduced by Jänicke (1997) that provides new insight on how to make sure any effort to establish new discipline or continuation of a good workforce by three systemic framework conditions which are cognitive-informational framework, political-institutional framework, and economic-technological framework. Those three systemic framework conditions are crucial in order to provide and maintain a good continuation effort in maritime archaeology in Malaysia. Perkembangan bidang arkeologi maritim di Asia Tenggara adalah lebih perlahan meskipun rantau ini memiliki sejarah maritim yang kaya dari segi pusat perdagangan, entiti kerajaan maritim dan khazanah tersimpan yang masih belum diselidiki di kawasan masing-masing. Semenjak tahun 1980-an, perkembangan bidang arkeologi maritim di Malaysia bergerak perlahan dengan wujudnya kolaborasi antara kerajaan Malaysia dengan syarikat komersial persendirian. Baru-baru ini ketika 2015, sebuah projek salvaj di Pulau Bidong Terengganu yang dikendalikan sepenuhnya oleh universiti tempatan dengan kepakaran tempatan. Tambahan, Malaysia kini menggunakan National Heritage Act 2005 sebagai mekanisme terbaru dalam menjaga warisan kebangsaan termasuklah warisan kebudayaan bawah air bagi menggantikan Antiquities Act 1976 dan Treasure Trove Act 1957. Projek ini menjadi satu titik mula bagi usaha meningkatkan penggunaan kepakaran dan usaha tempatan dalam perkembangan bidang arkeologi maritim Malaysia serta usaha melindungi serta memulihara warisan kebudayaan bawah air. Untuk ini, sebuah analisis menggunakan konsep pembangunan kapasiti harus dilakukan, sekaligus untuk membina bidang arkeologi baru ini terutamanya di peringkat akademik di Malaysia dengan menggunakan kerangka sistem yang diperkenalkan Jänicke (1997) dimana tiga sistem kerangka ini penting untuk diambil kira bagi memastikan usaha menubuhkan bidang baru atau gerak kerja yang berterusan berlaku mene
尽管东南亚在历史上拥有丰富的海上贸易港口和海上政治，但该地区的海洋考古发展速度较慢。自20世纪80年代以来，马来西亚的海洋考古进展缓慢，并与马来西亚政府和私营商业公司合作。2015年，一所当地大学和当地专家在登嘉楼的比东岛开展了一项海上考古打捞项目。马来西亚还通过《2005年国家遗产法》规定了一个机制，以保护包括水下文化遗产在内的国家遗产，以取代《1976年古物法》和《1957年宝藏法》。新发现的沉船遗址在马来西亚水域起到了催化剂的作用，以改善保护水下文化遗产的努力，并通过当地的努力在未来继续开展海上或水下考古活动。要做到这一点，需要更全面的能力发展分析来建立和确保这一新的考古，特别是在马来西亚的学术界使用Jänicke(1997)引入的框架，该框架提供了新的见解，关于如何通过认知-信息框架、政治-制度框架和经济-技术框架这三个系统框架条件来确保建立新学科或延续良好劳动力的任何努力。这三个系统框架条件对于提供和维持马来西亚海洋考古的良好持续努力至关重要。【翻译】在亚洲，我们有一个市场，我们有一个市场，我们有一个市场，我们有一个市场，我们有一个市场，我们有一个市场。Semenjak tahun 1980-an, perkembangan bidang arkeologist(马来西亚市场学家)bergerak perlahan dengan wujudnya kolaborasi(马来西亚市场学家)。Baru-baru ini ketika 2015, sebuah项目salvaj di Pulau Bidong Terengganu yang dikendalikan seuhnya oleh universiti tempatan dendenan kepakaran tempatan。Tambahan，马来西亚kini mengganakan国家遗产法案2005 sebagai mekanisme terbaru dalam menjaga warisan kebangsaan termasuklah warisan kebudayaan bawah air bagi mengganakan古物法案1976和宝藏法案1957。我的意思是，我的祖国祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。为她ini, sebuah分析menggunakan konsep pembangunan kapasiti harus dilakukan, sekaligus为她membina bidang arkeologi巴鲁ini terutamanya di peringkat akademik di马来西亚dengan menggunakan kerangka sistem杨diperkenalkan Janicke (1997) dimana tiga sistem kerangka ini郁积的为她diambil基拉bagi memastikan usaha menubuhkan bidang巴鲁atau gerak kerja杨berterusan berlaku menerusi sistem kerangka kognitif-informatif,(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)(马来西亚)
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