Pub Date : 2021-07-16DOI: 10.26721/spafajournal.2021.v5.667
R. Loreto, Guiraldo C. Fernandez, Jr., Leslie Anne L. Liwanag, F. Demeterio
In the Roman Catholic Diocese of Maasin, on the island of Leyte, Philippines, there remain today seven Filipino-Spanish churches that are made of stone, mortar and wood, ranging from almost four centuries to more than a century old. The Island of Leyte, as home to 22 active and dormant volcanoes, as exposed to the atmospheric disturbances from the Pacific Ocean, and as bisected by the Philippine Fault Line, is more at risk to extreme natural hazards than an average Philippine island. By looking at the interplay between the resistance/vulnerability of these churches on one hand, and the natural hazards threatening these churches on the other hand, this paper proffers mitigating recommendations to the primary stakeholders with the purview of increasing the resilience of these same churches. The data on the resistance/vulnerability of the said churches were gathered through rapid survey, while the data on natural hazards were gathered through existing hazard maps and web applications. The methodology laid out by this paper can be a useful initial step for the conservation of heritage structures in developing societies. Sa Katoliko Romanong Diyosesis ng Maasin sa isla ng Leyte sa Pilipinas, kasalukuyang may pitong Pilipino-Espanyol na simbahang gawa sa bato, mortar, at kahoy na halos isa hanggang apat na siglo nang umiiral. Ang Isla ng Leyte ay tahanan ng 22 na aktibo at dormanteng bulkan na nakalantad sa mga atmosperikong alburuto mula sa Karagatang Pasipiko at nahahati pa sa ilalim ng fault line ng Pilipinas. Ilan lamang sa dahilan kung bakit maituturing na risk sa matitinding likas na panganib kumpara sa karaniwang isla sa Pilipinas. Kapag titingnan ang pagkikipagtalaban ng resistance/bulnerabilidad, kaakibat ang mga likas na inaasahang panganib (natural hazards) ng mga simbahan, mahalaga para sa papel na ito na magbigay ng mga rekomendasyon sa mga pangunahing stakeholder na makakabawas ng masamang epekto datapwat magpapalawak pa ng katatagan ng mga natukoy na simbahan. Sa pamamagitan ng rapid survey, kinalap ang mga datos hinggil sa resistance/bulnerabilidad ng mga simbahan, samantalang nilikom ang datos sa mga likas na inaasahang panganib sa pamamagitan ng mga umiiral na hazard maps at web applications. Maaaring maging kapaki-pakinabang ang metodolohiyang ginamit ng papel upang magsilbing inisyal na hakbang sa konserbasyon ng mga estrukturang pamana sa mga umuunlad pa lamang na lipunan.
在菲律宾莱特岛(Leyte)的罗马天主教Maasin教区，至今仍保留着七座由石头、灰泥和木头建造的菲律宾-西班牙教堂，其历史从近四个世纪到一个多世纪不等。莱特岛是22座活火山和休眠火山的所在地，受太平洋大气扰动的影响，被菲律宾断层线一分为二，比普通的菲律宾岛屿更容易受到极端自然灾害的威胁。通过观察这些教堂的抵抗力/脆弱性与威胁这些教堂的自然灾害之间的相互作用，本文为主要利益相关者提供了减轻建议，以增加这些教堂的恢复力。上述教堂的抵抗力/脆弱性数据是通过快速调查收集的，而自然灾害数据是通过现有的灾害地图和网络应用程序收集的。本文提出的方法可以成为发展中社会遗产结构保护的有用的第一步。Sa Katoliko Romanong Diyosesis ng Maasin Sa isla ng Leyte Sa philippine pinas, kasalukuyang may pitong philippine - espanyol na simbahang gawa Sa batto, mortar, at kahoy na halos isa hanggang apat na siglo nang umiual。Ang Isla ng Leyte ay tahanan ng 22 na aktibo at dormanteng bulkan na nakalantad ad sa mga atmosperikong alburuto mula sa Karagatang Pasipiko at nahahati pa sa ilalim ng fault line in philippine。Ilan lamang sa dahilan kung bakit架构和风险管理，如panganib kumpara sa karaniwang isla sa菲律宾。Kapag titingnan ang pagkikipagtalaban ng resistance/ vulnerability, kaakibat ang mga likas na inaashang panganib(自然灾害)ng mga simbahan, mahalaga para a paper to na makakabawas ng masamang epekto datapwat magpapalawak pang katatagan ng mga natukoy na simbahan。在web应用程序中，使用了samamagitan快速调查，kinalap和mga数据显示了simbahan的抗性/脆弱性，samantalang和nilikom数据显示了samamagitan和mmiarna危险地图。maaing imaging kapaki-pakinabang, metodolohiyang, ginamingpaper, magsiling, inisal, hakbang, konserbason, mga, estrukturang, pamana, mga, umununlad, pa, lamang, lipunan。
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Pub Date : 2021-06-18DOI: 10.26721/spafajournal.2021.v5.658
Atina Winaya, A. Munandar
The idea of Javanese women's images in the past is more known through literature. Some stories mention them in beautiful poetic words and could be imagined divergently by different people. At the same time, the images of Javanese women could be seen from the temple reliefs. It may be more concrete as its material. The Majapahit period that lasts from 14th to 15th centuries provides quite complete data such as artifactual and textual resources that sufficiently support to reveal the depiction of ancient Javanese women at that time. The Majapahit temples have lots of reliefs that portray the women in the daily lives. These data are useful in an attempt to interpret the depiction of the women images in the Majapahit period. This study using iconographic analysis such as observation, description, and classification. The analysis results are compared to the terracotta figurines and sculptures from the same period. Last, the results are compared to the ancient literature from the same period as well. The final results show a regular pattern which is concluded as the characteristics of the Majapahit women. Not only the images themselves, but the meaning behind them also show that the women in the Majapahit era are more present than before and the way to visualize them is more reliable. Gagasan mengenai penggambaran perempuan Jawa kuno lebih banyak diketahui melalui karya sastra yang berasal dari masa lampau. Beberapa kisah menceritakan mengenai figur mereka melalui narasi yang puitis dan dapat dipahami secara berbeda oleh setiap orang. Bersamaan dengan itu, penggambaran perempuan Jawa kuno juga dapat dilihat pada relief-relief candi. Figurnya nampak lebih konkrit karena digambarkan pada objek material. Periode Majapahit yang berlangsung pada abad ke-14 hingga 15 Masehi menyediakan data yang cukup lengkap meliputi artefak dan sumber tertulis yang dapat digunakan untuk mengungkap penggambaran perempuan di masa Jawa kuno. Candi-candi yang dibangun pada periode Majapahit memiliki sejumlah relief yang menggambarkan perempuan di dalam kehidupan sehari-hari. Data dibandingkan dengan sumber tertulis sezaman. Hasil penelitian memperlihatkan pola yang teratur dan berulang di dalam penggambaran perempuan pada relief candi. Tidak hanya dari segi visualnya saja, namun makna di baliknya juga menunjukkan bahwa perempuan pada periode Majapahit lebih nampak dibandingkan periode sebelumnya, dan cara menggambarkannya lebih bisa diandalkan.
过去爪哇女性形象的概念更多是通过文学来了解的。有些故事用美丽的诗意的语言提到它们，不同的人可以想象出不同的东西。与此同时，从寺庙浮雕中可以看到爪哇妇女的形象。它可能是更具体的材料。从14世纪到15世纪的Majapahit时期提供了相当完整的数据，如人工和文本资源，足以支持揭示当时古代爪哇妇女的描述。Majapahit寺庙有很多浮雕，描绘了日常生活中的女性。这些数据对于解释Majapahit时期女性形象的描述是有用的。本研究采用图像分析，如观察、描述和分类。分析结果与同期的陶俑和雕塑进行了比较。最后，将研究结果与同时期的古代文献进行了比较。最后的结果显示了一个规律的模式，这被总结为Majapahit妇女的特征。不仅是图像本身，它们背后的意义也表明，Majapahit时代的女性比以前更有存在感，将她们形象化的方式也更可靠。加加松mengenai penggambaran perempuan Jawa kuno lebih banyak diketahui melalui karya(印度)，印度，印度，马来西亚，马来西亚。Beberapa kisah menititakan mengenai人物mereka melalui narasi yang puitis dan dapat dipahami secara berbeda oleh setiap orang。这是我们的家园，我们的家园，我们的家园，我们的家园。fignya nampak lebih konkrit karena digambarkan pada对象材料。周期majaphit yang berlangsung pada abad ke-14 hinga 15 Masehi menyediakan数据yang cukup lengkap meliputi artefak dan sumber tertulis yang dapat digunakan untuk mengungkap penggambaran perempuan di masa Jawa kuno。Candi-candi yang dibangun pada时期Majapahit memiliki sejumlah relief yang menggambarkan perempuan di dalam kehidupan sehari-hari。数据统计，数据统计，数据统计。哈西尔潘尼利亚成员，波拉扬，自然灾害和灾害救济委员会，彭甘巴兰。Tidak handya dari segi visualnya saja, namun makna di baliknya juga menunjukkan bawa perempuan pada period majaphit lebih nampak dibandingkan period sebelumnya, dan cara menggambarkannya lebih bisa diandalkan。
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Pub Date : 2021-02-17DOI: 10.26721/SPAFAJOURNAL.2021.V5.678
S. Tan, A. S. H. Shafii
Makyong is a form of Malay dance-theatre that combines dance, music, drama and comedy. It is said to have originated in the kingdom of Patani and later spread to Kelantan, Perlis, northern Sumatra and the Riau Islands. In the past, Makyong was performed to give thanks for a good harvest and for ritual healing. While there were more than ten active groups in the twentieth century, there is no permanent group left in South Thailand today. This essay honours the remaining performers who still come together to perform Makyong when there is an invitation. Based on oral interviews, we document the lives of the veteran performers, particularly the female actresses who played the leading roles. Through observations of their performances, we show how the Makyong performers in south Thailand have adapted some elements of Thai theatre. Makyong merupakan sebuah bentuk teater tradisional Melayu yang menggabungkan tarian, muzik, drama dan komedi. Persembahan ini dipercayai berasal dari kesultanan Patani dan kemudian berkembang ke negeri Kelantan, Perlis, Sumatera Utara dan kepulauan Riau. Pada masa dahulu, Makyong dipersembahkan sebagai tanda kesyukuran di atas penuaian padi yang baik serta untuk ritual perubatan. Terdapat lebih dari sepuluh kumpulan Makyong yang aktif pada abad kedua puluh, namun kini tiada lagi kumpulan tetap Makyong yang bergiat di selatan Thailand. Esei ini merupakan satu tanda sanjungan kepada para penggiat Makyong yang masih lagi tegar dan bersemangat untuk berkumpul dalam melestarikan Makyong apabila dijemput untuk menjayakan persembahan ini. Berlandaskan beberapa temubual lisan, kami mendokumentasikan kehidupan penggiat veteran Makyong, terutamanya pemain wanita yang memegang watak utama. Melalui pemerhatian terhadap beberapa persembahan tersebut, kami menceritakan bagaimana penggiat Makyong di selatan Thailand memancarkan beberapa pengaruh Thai ke dalam persembahan ini.
{"title":"Tribute to the Remaining Makyong Performers of Yala, South Thailand | Sanjungan Untuk Para Penggiat Makyong di Yala, Selatan Thailand","authors":"S. Tan, A. S. H. Shafii","doi":"10.26721/SPAFAJOURNAL.2021.V5.678","DOIUrl":"https://doi.org/10.26721/SPAFAJOURNAL.2021.V5.678","url":null,"abstract":"Makyong is a form of Malay dance-theatre that combines dance, music, drama and comedy. It is said to have originated in the kingdom of Patani and later spread to Kelantan, Perlis, northern Sumatra and the Riau Islands. In the past, Makyong was performed to give thanks for a good harvest and for ritual healing. While there were more than ten active groups in the twentieth century, there is no permanent group left in South Thailand today. This essay honours the remaining performers who still come together to perform Makyong when there is an invitation. Based on oral interviews, we document the lives of the veteran performers, particularly the female actresses who played the leading roles. Through observations of their performances, we show how the Makyong performers in south Thailand have adapted some elements of Thai theatre. \u0000Makyong merupakan sebuah bentuk teater tradisional Melayu yang menggabungkan tarian, muzik, drama dan komedi. Persembahan ini dipercayai berasal dari kesultanan Patani dan kemudian berkembang ke negeri Kelantan, Perlis, Sumatera Utara dan kepulauan Riau. Pada masa dahulu, Makyong dipersembahkan sebagai tanda kesyukuran di atas penuaian padi yang baik serta untuk ritual perubatan. Terdapat lebih dari sepuluh kumpulan Makyong yang aktif pada abad kedua puluh, namun kini tiada lagi kumpulan tetap Makyong yang bergiat di selatan Thailand. Esei ini merupakan satu tanda sanjungan kepada para penggiat Makyong yang masih lagi tegar dan bersemangat untuk berkumpul dalam melestarikan Makyong apabila dijemput untuk menjayakan persembahan ini. Berlandaskan beberapa temubual lisan, kami mendokumentasikan kehidupan penggiat veteran Makyong, terutamanya pemain wanita yang memegang watak utama. Melalui pemerhatian terhadap beberapa persembahan tersebut, kami menceritakan bagaimana penggiat Makyong di selatan Thailand memancarkan beberapa pengaruh Thai ke dalam persembahan ini.","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42078237","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 : 2020-12-15DOI: 10.26721/spafajournal.v4i0.625
B. Marwick, Thanh Son Pham, M. Ko
Among public health researchers two ethical concerns have recently stimulated discussion: “overresearch” and “ethics dumping”. Over-research refers to a situation where the host community are not benefiting from research activity conducted by outsiders. Ethics dumping refers to doing research deemed unethical in a researcher’s home country in a foreign setting with laxer ethical rules. We briefly review the origins of these terms and explore their relevance for archaeology, with special consideration of Southeast Asia. To minimize over-research and ethics dumping in archaeology we propose some modest, specific activities that should be possible for all archaeologists to do to increase the benefit of their research to local communities, and to ensure their work is consistent with international ethical standards.Tóm tắt: “Trong những điểm chung về tính lành mạnh của các nhà nghiên cứu, hai mối quan tâm về mặt đạo đức gần đây đã thúc đẩy thảo luận về: “nghiên cứu mang tính lối mòn và sự tha hóa về mặt đạo đức”. Nghiên cứu mang tính lối mòn ám chỉ tới một trạng thái mà cộng đồng sở tại không được hưởng lợi từ các hoạt động nghiên cứu đã tiến hành bởi người ngoài. Sự tha hóa về đạo đức ám chỉ tới việc thực hiện nghiên cứu phi đạo đức không theo một số quy tắc đạo đức ở chính quê hương của mỗi nhà nghiên cứu khi thực hiện nghiên cứu ở bên ngoài quốc gia của họ vì các quy tắc lỏng lẻo về mặt đạo đức. Chúng tôi sẽ xem xét ngắn gọn một số căn nguyên của các thuật ngữ này và tìm hiểu sự liên quan của chúng đối với khảo cổ học, bằng cách xem xét cụ thể ở Đông Nam Á. Để có thể giảm thiểu việc nghiên cứu mang tính lối mòn và sự tha hóa về mặt đạo đức, chúng tôi đề xuất những hành động cụ thể và trong chừng mực mà các nhà khảo cổ học có thể thực hiện nhằm gia tăng lợi ích nghiên cứu của họ đối với các cộng đồng sở tại, và cũng là để củng cố việc làm của họ sao cho phù hợp với các tiêu chuẩn đạo đức quốc tế.မဆီေလျာ်ေသာ သုေတတန (over research) ဟုဆိုလိုရာတွင် သုေတသနြပလုပ်ေသာ ိုင်ငံ (သို) ေနရာသည် ၎င်းသုေတသန၏ အကျိးေကျးဇူးအား ခံစားခွင့်မရှိဘဲ သုေတသနလာေရာက်ြပလုပ် ေသာ အဖွဲအစည်းမှ အကျိးအြမတ်အားလံုးကို ရရှိခံစားြခင်းကို ဆိုလိုပါသည်။ မသင့်ေလျာ်ေသာ ကျင့်ဝတ်များ (ethics dumping) ဆိုသည်မှာ ိုင်ငံတကာကျင့်ဝတ်များကို ေကျာေထာက်ေနာက်ခံထား၍ သုေတသနြပလုပ်ရာတွင် ၎င်းတိုထက် ေလျာ့နည်းေသာ ကျင့်ဝတ်များှင့် သုေတသန လက်ခံလုပ် ေဆာင်ေသာိုင်ငံတွင် ကျင့်သံုးြခင်းဟု မှတ်ယူိုင်ပါသည်။ အေရှေတာင်အာရှိုင်ငံများကို အထူးထည့် သွင်းစ်းစားြခင်းအားြဖင့် က်ုပ်တိုသည် အထက်ေဖာ်ြပခဲ့ေသာ အေကာင်းအရာများ၏ မူလရင်းြမစ်ှင့် ၎င်းတိုှင့် ဆက်စပ်ေနေသာ ေရှးေဟာင်းသုေတသနလုပ်ငန်းရပ်များကို အကျ်းချံးြပန်လည် သံုးသပ် ထားပါသည်။ ေရှးေဟာင်းသုေတသနတွင် မဆီေလျာ်ေသာ သုေတသန ှင့် မသင့်ေလျာ်ေသာ ကျင့်ဝတ် များအတွက် ေခတ်မီ၍ တိကျေသာ လုပ်ေဆာင်ချက်များကို အကျ်းချပ်၍ တင်ြပလိုက်ပါသည်။ ေခတ်မီ၍ တိကျေသာ လုပ်ေဆာင်ချက်များကို ဆိုလိုရာတွင် ေရှးေဟာင်းသုေတသနပညာရှင်အားလံုးတို သည် သုေတသနြပလုပ်ေသာေဒသအတွင်း အကျိးစီးပွါးတိုးတက်မကို အမှန်တကယ် အေထာက်အကူ ြဖစ်ေစရန် ှင့် ၎င်းတို၏ သုေတသနလုပ်ငန်းများသည် ိုင်ငံတကာ ကျင့်ဝတ်များှင့်
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Pub Date : 2020-12-15DOI: 10.26721/spafajournal.v4i0.632
Rasmi Shoocongdej
Contemporary archaeologists can no longer focus only on scientific research, they must also work with different interest groups whose use of archaeology may have positive and negative consequences. The dichotomy of foreigner versus local has been prominent in the discourse of the post-modern era. Archaeologists seem to be aware of their ethical and political roles when archaeology is used for knowledge production, economic development, and other public policy goals at the local, national and international levels. Consequently, in recent years the ethical issues involved in working with multiple communities or multi-ethnic groups have become important concerns for archaeologists globally. In the case of Thailand, most archaeologists generally have not focused on these issues, although there are many minority ethnic groups there, especially near the borders with neighboring countries. The challenge now is to integrate professional theoretical and methodological practice with local wisdom from multiple communities even though these are forms of knowledge different from a “scientific” world view. This paper considers two major topics: (1) how archaeologists negotiate their ethical responsibilities in working with the multiple communities and, (2) how archaeologists can incorporate local knowledge into archaeological practice and interpretation, using an example from Highland Pang Mapha in Mae Hong Son province Northwestern Thailand. นักโบราณคดีร่วมสมัยไม่สามารถเน้นเฉพาะการทำวิจัย พวกเขาต้องทำงานร่วมกับกลุ่มคนที่มีความสนใจในงานโบราณคดีที่หลากหลายอันส่งผลกระทบทั้งทางบวกและทางลบ การแบ่งแยกระหว่างคนนอกและคนท้องถิ่นเป็นกระแสสำคัญในวาทกรรมสมัยหลังสมัยใหม่นิยม นักโบราณคดีตระหนักถึงบทบาททางจริยธรรมและการเมืองเมื่อโบราณคดีถูกใช้สำหรับการผลิตความรู้ การพัฒนาเศรษฐกิจ และเป้าหมายของนโยบายสาธารณะอื่นๆ ในระดับท้องถิ่น ประเทศ และนานาชาติ หลายปีที่ผ่านมามีผลกระทบในประเด็นจริยธรรมที่เกี่ยวข้องกับการทำงานร่วมกับชุมชนที่หลากหลาย หรือกลุ่มชาติพันธุ์ต่างๆ กลายเป็นสิ่งที่สำคัญสำหรับนักโบราณคดีทั่วโลก กรณีของประเทศไทย นักโบราณคดีส่วนใหญ่ไม่ได้ให้ความสำคัญกับประเด็นเหล่านี้ แม้ว่าจะมีกลุ่มชาติพันธุ์ที่เป็นชนกลุ่มน้อยจำนวนมากในประเทศไทย โดยเฉพาะบริเวณชายแดน ความท้าทายในปัจจุบันคือการเชื่อมโยงแนวคิดทฤษฎีและระเบียบวิธีปฏิบัติทางโบราณคดี กับภูมิปัญญาท้องถิ่นของหลากหลายชุมชน แม้ว่าจะมีความแตกต่างไปจากโลกทัศน์ทางวิทยาศาสตร์ บทความนี้พิจารณาสองประเด็นหลัก คือ 1) นักโบราณคดีต่อรองความรับผิดชอบทางจริยธรรมในการทำงานกับชุมชนหลากหลายกลุ่มอย่างไร 2) นักโบราณคดีสามารถหลอมรวมความรู้ท้องถิ่นเข้ากับการทำงานปฏิบัติและการตีความทางโบราณคดีอย่างไร กรณีศึกษาจากพื้นที่สูงในอำเภอปางมะผ้า จังหวัดแม่ฮ่องสอน ภาคตะวันตกเฉียงเหนือของประเทศไทย
当代Archaeologists不能再专注于科学研究了，他们也必须以不同的兴趣工作。使用Archaeology的人可能有积极和消极的结果。Beenprominentinthediscourseofthepost-modernera。考古学家看到他们的道德和政治角色。当Archeology用于知识生产、经济发展和其他公共政策目标时，当地、国家以及国际层面。同样，在最近几年，涉及与多个社区合作的道德问题。或多民族群体已成为全球Archaeologists的重要关注点。在泰国的情况下，大多数Archaeologists。一般来说，没有把重点放在这些问题上，但有很多少数民族群体，特别是在边境附近。挑战现在是将专业理论和方法实践与当地智慧来自多个社区，甚至认为这些是知识的形式，与“科学”世界观不同。This（1）Archaeologists如何在与多人合作时协商其道德责任社区和（2）Archaeologists如何将本地知识整合到Archaeological实践和解释中，使用泰国西北部Mae Hong Son省高地Pang Mapha的一个例子。当代考古学家不能只专注于研究。他们必须与一群对各种考古工作感兴趣的人合作，既有积极的影响，也有消极的影响。局外人和当地人之间的分离是后现代话语的主流。考古学家意识到考古学用于知识生产和经济发展时的道德和政治作用。以及地方、国家和国际一级的其他公共政策目标。多年来，与与不同社区或族裔群体合作有关的道德问题产生了影响。这对世界各地的考古学家来说已经变得非常重要。在泰国，大多数考古学家并不重视这些问题。尽管泰国有许多少数民族，特别是在边境地区。当前的挑战是将考古学理论和实践观念与多个社区的地方智慧联系起来。尽管与科学世界观存在差异，本文考虑了两个主要问题：1）考古学家如何就与不同社区合作的道德责任进行谈判？2）考古学家如何将当地知识与考古学实践和解释相结合？Mae Hong Son，泰国西北部
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Pub Date : 2020-12-04DOI: 10.26721/spafajournal.v4i0.617
Nicholas Roberts
Caves meet many unique human and cultural needs as a geological component of local ecology. Within Vilabouly District, Savannakhet Province, southern Lao PDR, caves and their surrounding environments are identified to hold multiple uses and values for local Phou Tay and Brou ethnolinguistic groups. Caves hold overlapping and interdependent uses and values between the past, the present, and the future, and can be considered as ‘living’ and often ‘sacred’ natural places. Establishment of the Sepon Gold & Copper Mine (Sepon Mine) in Vilabouly District during the early 21st century introduced a range of new ideas, uses, and values for caves via implementation of international regulations and ‘best practice’ for cultural heritage and environmental management. International definitions and practices for heritage management often prioritise tangible and singular values of heritage over multiple or interconnected uses and values, and meaningful engagement of the local community in management processes is often limited. At the Sepon Mine caves were predominately managed for geoheritage, biodiversity, and archaeological values, and mitigation efforts were challenged by complex and ineffective land-tenure arrangements. In this paper I examine the application of international heritage management practices as part of mining operations at the Sepon Mine between 2008 and 2015. Focusing on caves as ‘heritage places’ I consider the benefit and challenge to incorporate community needs and values in heritage managing process within mining operations. I conclude by proposing integration of regional heritage charters and protocols within mining and extractive industries in the Lao PDR and Southeast Asia, to encourage amalgamation of local, national, and regional beliefs and practices with international ‘best practice’ in the aim to develop more contextually relevant and sustainable heritage management and conservation practices.ຖໍ້າເປັນສະຖານທີ່ທີ່ສາມາດຕອບສະໜອງຄວາມຕ້ອງການດ້ານວັດຖຸ ແລະ ຈິດໃຈຂອງມະນຸດ ແລະ ປຽບເໝືອນເປັນສ່ວນປະກອບໜຶ່ງທາງດ້ານທໍລະນີສາດຂອງນິເວດວິທະຍາທ້ອງຖິ່ນ. ພາຍໃນເມືອງວິລະບູລີ, ແຂວງສະຫວັນນະເຂດ, ພາກໃຕ້ຂອງ ສປປ ລາວ, ບັນດາຖໍ້າ ແລະ ສະພາບແວດລ້ອມອ້ອມຂ້າງຖໍ້າ ໄດ້ຖືກພິຈາລະນາວ່າ ມີຄຸນຄ່າທາງວັດທະນະທໍາ ແລະ ໄດ້ມີການນໍາໃຊ້ໃນຫຼາຍໆກິດຈະກໍາ ໂດຍກຸ່ມຊົນເຜົ່າພື້ນເມືອງ ເຜົ່າຜູ້ໄທ ແລະ ເຜົ່າບຣາວ. ຖໍ້າຕ່າງໆນັ້ນ ຖືໄດ້ວ່າເປັນສະຖານທີ່ທີ່ມີຄຸນຄ່າເຊິ່ງມັນໄດ້ຖືກນໍາໃຊ້ຢ່າງອິດສະຫຼະ ແລະ ທັບຊ້ອນກັນແບບເປັນຊັ້ນໆລະຫວ່າງອາດີດ; ປັດຈຸບັນ ແລະ ອະນາຄົດ ເຊິ່ງບາງແຫຼ່ງກໍອາດເປັນ “ທີ່ຢູ່ອາໄສ ແລະ ມີຄວາມສັກສິດ” ແຫຼ່ງທໍາມະຊາດ. ພາຍຫຼັງລິເລີ່ມການຂຸດຄົ້ນບໍ່ຄໍາ-ບໍ່ທອງເຊໂປນ ໃນເມືອງວິລະບູລີ ໃນຊ່ວງຕົ້ນສະຕະວັດທີ 21 ໄດ້ເລີ່ມມີແນວຄວາມຄິດໃໝ່ ໃນການເພີ່ມທູນຄຸນຄ່າມໍລະດົກສະຖານປະເພດຖໍ້າ ໂດຍການປະຕິບັດຕາມກົດລະບຽບຂອງສາກົນ ແລະ “ມີການປະຕິບັດຢ່າງດີທີ່ສຸດ” ສໍາລັບການຄຸ້ມຄອງມໍລະດົກວັດທະນະທໍາ ແລະ ສິ່ງແວດລ້ອມອ້ອມຂ້າງ. ບົດບັນຍັດ ແລະ ການປະຕິບັດລະຫວ່າງປະເທດ ໃນການຄຸ້ມຄອງມໍລະດົກ ມັກຈະໃຫ້ບຸລິມະສິດແກ່ບັນດາມໍລະດົກທາງຮູບປະທໍາ ແລະ ສິ່ງທີ່ມີຄຸນຄ່າສະເພາະ ຫຼາຍກວ່າມໍລະດົກທີ່ເປັນລັກສະນະນາມມະທໍາ ຫຼື ສິ່ງທີ່ມີຄຸນຄ່າ ແລະ ການນໍາໃຊ້ທີ່ຄຸມເຄືອກັນ, ແລະ ຊຸມຊົ
Caves meet many unique human and cultural needs as a geographical component of local ecology Within Vilabuly District, Savannakhet Province, Southern Lao PDR, caves, and their surrounding environments are identified to hold multiple uses and values for local Phou Tay and Brou ethylinguistic groups Caves hold overlaying and dependent uses and values between the past, the present, and the future, and can be considered as' living 'and of course' safe 'natural places Establishment of the Sepon Gold&Copper Mine (Sepon Mine) in Vilabuly District during the early 21st century introduced a range of new ideas, uses, and values for caves via implementation of international regulations and 'best practice' for cultural heritage and environmental management International definitions and practices for heritage management of priority stable and singular values of heritage over multiple or interconnected uses and values, and meaningful engagement of the local community in management processes is often limited At the Sepon Mine caves were dominantly managed for geoheritage, biodiversity, and archaeological values, and mitigation effects were challenged by complex and ineffective land tenure arrangements In this paper I examine the application of international heritage management practices as part of mining operations at the Sepon Mine between 2008 and 2015 Focusing on graves as' heritage places' I consider the benefit and challenge to corporate community needs and values in heritage management process within mining operations I include by proposing integration of regional heritage characters and protocols within mining and extractive industries in the Lao PDR and Southeast Asia, to resource accumulation of local, national, And regional beliefs and practices with international 'best practice' in the aim to develop more contextually relevant and sustainable inheritance management and conservation practices. ່ສາມາຕອສະໜອງຄວາມຕ້ອງກາ້າວຖ No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no I'm not sure if I'm going to be able to do it. No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no. 37 ພາຍໃເມືອງວິະູີແຂວສະຫວວ)ະເຂ Ah, ພາກໃຕ້ຂອງສປປາວ, I'm not sure if I'm going to be able to do it. ້າໄ້ຖືກພິຈາະາວ່າມີຄຸ່າທາງວ One day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day, one day 3782;ກິຈະກໍາໂຍກຸ່ມຊົເຜົ່າພື້ເມື 3757;ງ ເຜົ່າຜູ້ໄທແແະເຜົ່າາາວ ຖໍ້າຕ່າງໆ້ຖືໄ້ວ່າເປະຖາທ ່ທີ່ມີຄຸຄ່າເຊິ່ງມມໄ້ຖື
{"title":"Where the Global meets the Local: Managing Caves as Heritage Places within a Mining and Extractive Industry in the Lao PDR ຈຸດເຊື່ອມໂຍງຂອງທ້ອງຖິ່ນ ແລະ ສາກົນ: ການຄຸ້ມຄອງຖໍ້າ ແຫຼ່ງມໍລະດົກທ່າມກາງ","authors":"Nicholas Roberts","doi":"10.26721/spafajournal.v4i0.617","DOIUrl":"https://doi.org/10.26721/spafajournal.v4i0.617","url":null,"abstract":"Caves meet many unique human and cultural needs as a geological component of local ecology. Within Vilabouly District, Savannakhet Province, southern Lao PDR, caves and their surrounding environments are identified to hold multiple uses and values for local Phou Tay and Brou ethnolinguistic groups. Caves hold overlapping and interdependent uses and values between the past, the present, and the future, and can be considered as ‘living’ and often ‘sacred’ natural places. Establishment of the Sepon Gold & Copper Mine (Sepon Mine) in Vilabouly District during the early 21st century introduced a range of new ideas, uses, and values for caves via implementation of international regulations and ‘best practice’ for cultural heritage and environmental management. International definitions and practices for heritage management often prioritise tangible and singular values of heritage over multiple or interconnected uses and values, and meaningful engagement of the local community in management processes is often limited. At the Sepon Mine caves were predominately managed for geoheritage, biodiversity, and archaeological values, and mitigation efforts were challenged by complex and ineffective land-tenure arrangements. In this paper I examine the application of international heritage management practices as part of mining operations at the Sepon Mine between 2008 and 2015. Focusing on caves as ‘heritage places’ I consider the benefit and challenge to incorporate community needs and values in heritage managing process within mining operations. I conclude by proposing integration of regional heritage charters and protocols within mining and extractive industries in the Lao PDR and Southeast Asia, to encourage amalgamation of local, national, and regional beliefs and practices with international ‘best practice’ in the aim to develop more contextually relevant and sustainable heritage management and conservation practices.ຖໍ້າເປັນສະຖານທີ່ທີ່ສາມາດຕອບສະໜອງຄວາມຕ້ອງການດ້ານວັດຖຸ ແລະ ຈິດໃຈຂອງມະນຸດ ແລະ ປຽບເໝືອນເປັນສ່ວນປະກອບໜຶ່ງທາງດ້ານທໍລະນີສາດຂອງນິເວດວິທະຍາທ້ອງຖິ່ນ. ພາຍໃນເມືອງວິລະບູລີ, ແຂວງສະຫວັນນະເຂດ, ພາກໃຕ້ຂອງ ສປປ ລາວ, ບັນດາຖໍ້າ ແລະ ສະພາບແວດລ້ອມອ້ອມຂ້າງຖໍ້າ ໄດ້ຖືກພິຈາລະນາວ່າ ມີຄຸນຄ່າທາງວັດທະນະທໍາ ແລະ ໄດ້ມີການນໍາໃຊ້ໃນຫຼາຍໆກິດຈະກໍາ ໂດຍກຸ່ມຊົນເຜົ່າພື້ນເມືອງ ເຜົ່າຜູ້ໄທ ແລະ ເຜົ່າບຣາວ. ຖໍ້າຕ່າງໆນັ້ນ ຖືໄດ້ວ່າເປັນສະຖານທີ່ທີ່ມີຄຸນຄ່າເຊິ່ງມັນໄດ້ຖືກນໍາໃຊ້ຢ່າງອິດສະຫຼະ ແລະ ທັບຊ້ອນກັນແບບເປັນຊັ້ນໆລະຫວ່າງອາດີດ; ປັດຈຸບັນ ແລະ ອະນາຄົດ ເຊິ່ງບາງແຫຼ່ງກໍອາດເປັນ “ທີ່ຢູ່ອາໄສ ແລະ ມີຄວາມສັກສິດ” ແຫຼ່ງທໍາມະຊາດ. ພາຍຫຼັງລິເລີ່ມການຂຸດຄົ້ນບໍ່ຄໍາ-ບໍ່ທອງເຊໂປນ ໃນເມືອງວິລະບູລີ ໃນຊ່ວງຕົ້ນສະຕະວັດທີ 21 ໄດ້ເລີ່ມມີແນວຄວາມຄິດໃໝ່ ໃນການເພີ່ມທູນຄຸນຄ່າມໍລະດົກສະຖານປະເພດຖໍ້າ ໂດຍການປະຕິບັດຕາມກົດລະບຽບຂອງສາກົນ ແລະ “ມີການປະຕິບັດຢ່າງດີທີ່ສຸດ” ສໍາລັບການຄຸ້ມຄອງມໍລະດົກວັດທະນະທໍາ ແລະ ສິ່ງແວດລ້ອມອ້ອມຂ້າງ. ບົດບັນຍັດ ແລະ ການປະຕິບັດລະຫວ່າງປະເທດ ໃນການຄຸ້ມຄອງມໍລະດົກ ມັກຈະໃຫ້ບຸລິມະສິດແກ່ບັນດາມໍລະດົກທາງຮູບປະທໍາ ແລະ ສິ່ງທີ່ມີຄຸນຄ່າສະເພາະ ຫຼາຍກວ່າມໍລະດົກທີ່ເປັນລັກສະນະນາມມະທໍາ ຫຼື ສິ່ງທີ່ມີຄຸນຄ່າ ແລະ ການນໍາໃຊ້ທີ່ຄຸມເຄືອກັນ, ແລະ ຊຸມຊົ","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43683431","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 : 2020-12-04DOI: 10.26721/spafajournal.v4i0.616
Grace Barretto-Tesoro
Previous research on foreign ceramics recovered from Philippine archaeological sites focused on their presence, quantity, origins, and interpreted them as status markers. These studies overlooked designs on ceramics which will be investigated in this paper. It is proposed that designs were symbols of a local belief system. This work builds on the local discourse on past cosmology in the Philippines further providing material evidence of a tripartite universe practiced in Southeast Asia. The main source of archaeological evidence are ceramics and other artefacts excavated in central Philippines by Carl E. Guthe in the 1920s, which are now stored at the University of Michigan Museum of Anthropological Archaeology. Using a contextual approach, drawing data from archaeology, ethnohistory, ethnography, and oral literature, the significance of decorations, namely the sun, bird, and reptile motifs is inferred. Analysis confirms that artefacts with these design elements were commonly recorded in burial contexts across the archipelago. This suggests that during the pre-16th century trade between the Philippines and Southeast Asian and Chinese merchants, early inhabitants actively acquired specific designs on ceramics because they were relevant to their belief system which could have been the basis of wealth and status in later periods. Hence, the proposal that local cosmology influenced the acquisition of imported goods.Ang mga naunang pag-aaral sa mga seramik ng ibang bansa na makikita sa mga archaeological sites sa Pilipinas ay nakatuon sa dami at ang pinanggalingan ng mga ito kung saan ang pagpapaliwanag ay nakatali sa katayuan sa lipunan ng mga gumamit nito. Ang mga unang pag-aaral ay hindi nabigyang pansin ang mga disenyo sa mga seramik. Ang papel na ito ay isang ambag sa diskurso sa sinaunang kosmolohiya ng Pilipinas upang magdagdag ng higit na katibayan ng tatlong bahagi ng sansinukub na pinapaniwalaan sa Timog Silangang Asya. Ang katibayan mula sa arkiyolohiya ay nagmula sa mga seramik at ibang liktao na nahukay sa gitnang bahagi ng Pilipinas ni Carl E. Guthe noong 1920s, na ngayon ay naka-imbak sa Pamantasan ng Michigan Museo ng Antropolohikal Arkeolohiya. Gamit ang kontekstuwal na lapit, kaalaman mula sa arkiyolohiya, kasaysayan, etnographiya, at kwentong-bayan ay nagpapakita ng kahalagahan ng mga dekorasyon ng araw, ibon, at reptilya na kasalukuyang makikita din sa mga liktao. Ang mga seramik at ibang liktao na may taglay ng disenyong nabanggit ay naitala sa mga libingan sa iba’t-ibang pulo. Pinapahiwatig ng pag-aaral na ang sinaunang Pilipino ay masugid na pumipili ng seramik mula sa Timog Silangang Asya at Tsina. Ang pagpili ng seramik ay dahil angkop ito sa kanilang sinaunang paniniwala na maaaring naging batayan ng yaman at katayuan sa mga sumunod na panahon. Samakatwid, ang panukala na ang pag-angkat ng kalakal ay maaaring hinikayat ng sinaunang paniniwala
{"title":"A local discourse on the early belief system from the Philippines using evidence from the Guthe Collection | Isang diskursong lokal sa sinaunang kosmolohiya sa Pilipinas gamit ang Guthe Collection","authors":"Grace Barretto-Tesoro","doi":"10.26721/spafajournal.v4i0.616","DOIUrl":"https://doi.org/10.26721/spafajournal.v4i0.616","url":null,"abstract":"Previous research on foreign ceramics recovered from Philippine archaeological sites focused on their presence, quantity, origins, and interpreted them as status markers. These studies overlooked designs on ceramics which will be investigated in this paper. It is proposed that designs were symbols of a local belief system. This work builds on the local discourse on past cosmology in the Philippines further providing material evidence of a tripartite universe practiced in Southeast Asia. The main source of archaeological evidence are ceramics and other artefacts excavated in central Philippines by Carl E. Guthe in the 1920s, which are now stored at the University of Michigan Museum of Anthropological Archaeology. Using a contextual approach, drawing data from archaeology, ethnohistory, ethnography, and oral literature, the significance of decorations, namely the sun, bird, and reptile motifs is inferred. Analysis confirms that artefacts with these design elements were commonly recorded in burial contexts across the archipelago. This suggests that during the pre-16th century trade between the Philippines and Southeast Asian and Chinese merchants, early inhabitants actively acquired specific designs on ceramics because they were relevant to their belief system which could have been the basis of wealth and status in later periods. Hence, the proposal that local cosmology influenced the acquisition of imported goods.Ang mga naunang pag-aaral sa mga seramik ng ibang bansa na makikita sa mga archaeological sites sa Pilipinas ay nakatuon sa dami at ang pinanggalingan ng mga ito kung saan ang pagpapaliwanag ay nakatali sa katayuan sa lipunan ng mga gumamit nito. Ang mga unang pag-aaral ay hindi nabigyang pansin ang mga disenyo sa mga seramik. Ang papel na ito ay isang ambag sa diskurso sa sinaunang kosmolohiya ng Pilipinas upang magdagdag ng higit na katibayan ng tatlong bahagi ng sansinukub na pinapaniwalaan sa Timog Silangang Asya. Ang katibayan mula sa arkiyolohiya ay nagmula sa mga seramik at ibang liktao na nahukay sa gitnang bahagi ng Pilipinas ni Carl E. Guthe noong 1920s, na ngayon ay naka-imbak sa Pamantasan ng Michigan Museo ng Antropolohikal Arkeolohiya. Gamit ang kontekstuwal na lapit, kaalaman mula sa arkiyolohiya, kasaysayan, etnographiya, at kwentong-bayan ay nagpapakita ng kahalagahan ng mga dekorasyon ng araw, ibon, at reptilya na kasalukuyang makikita din sa mga liktao. Ang mga seramik at ibang liktao na may taglay ng disenyong nabanggit ay naitala sa mga libingan sa iba’t-ibang pulo. Pinapahiwatig ng pag-aaral na ang sinaunang Pilipino ay masugid na pumipili ng seramik mula sa Timog Silangang Asya at Tsina. Ang pagpili ng seramik ay dahil angkop ito sa kanilang sinaunang paniniwala na maaaring naging batayan ng yaman at katayuan sa mga sumunod na panahon. Samakatwid, ang panukala na ang pag-angkat ng kalakal ay maaaring hinikayat ng sinaunang paniniwala","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47053946","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 : 2020-11-06DOI: 10.26721/spafajournal.v4i0.656
Victor P. Estrella
A Review of Michael Armand Canilao’s Remote Sensing the Margins of the Gold Trade: Ethnohistorical archaeology and GIS analysis of five gold trade networks in Luzon, Philippines, in the last millennium BP, (Oxford, UK: BAR Publishing, 2020).
Michael Armand Canilao的《遥感黄金贸易的边缘：上千年菲律宾吕宋五个黄金贸易网络的民族历史考古和GIS分析》，英国石油公司，（牛津，英国：BAR出版社，2020）。
{"title":"Landscape, the Visual: A Review of Michael Armand Canilao’s Remote Sensing the Margins of the Gold Trade: Ethnohistorical archaeology and GIS analysis of five gold trade networks in Luzon, Philippines, in the last millennium BP (Oxford, UK: BAR Publishing, 2020)","authors":"Victor P. Estrella","doi":"10.26721/spafajournal.v4i0.656","DOIUrl":"https://doi.org/10.26721/spafajournal.v4i0.656","url":null,"abstract":"A Review of Michael Armand Canilao’s Remote Sensing the Margins of the Gold Trade: Ethnohistorical archaeology and GIS analysis of five gold trade networks in Luzon, Philippines, in the last millennium BP, (Oxford, UK: BAR Publishing, 2020).","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-11-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46010704","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 : 2020-07-23DOI: 10.26721/spafajournal.v4i0.638
K. Tantuico
This article provides a first-person perspective on the experiences of the archaeologists who re-excavated Callao Cave in Cagayan Province, Northeastern Luzon, Philippines. It describes the environment, everyday routine and methodology of the 45-day excavation. It does not provide an enumeration of artefacts and other archaeological findings, but rather describes how artefacts were obtained and how data was recorded during the excavation. Callao Cave is the archaeological site where the remains of the recently identified Hominin species Homo luzonensis were obtained during previous excavations in 2015, 2011, 2009 and 2003.Ibinabahagi ng kasulatang ito ang mga karanasan ng mga archaeologist na muling sumuri gamit ang archaeological excavation sa Yungib ng Callao, sa Lalawigan ng Cagayan, Hilagang-Silangang Luzon, Pilipinas. Gamit ang pananaw ng manunulat, inilalarawan ang kapaligiran, pang araw-araw na kaganapan at ang pamamaraang archaeological sa pagsusuri ng Yungib ng Callao sa loob ng 45 na araw. Sa Yungib ng Callao natagpuan ang mga buto ng Homo luzonensis, ang bagong natuklasang Hominin species noong mga unang archaeological excavation noong 2015, 2011, 2009 at 2003.
{"title":"The 2020 Re-Excavation of Callao Cave, Northeastern Luzon, the Philippines | Ang Muling Pagsusuring Archaeological sa Callao Cave, Hilagang-Silangang Luzon, Pilipinas sa 2020","authors":"K. Tantuico","doi":"10.26721/spafajournal.v4i0.638","DOIUrl":"https://doi.org/10.26721/spafajournal.v4i0.638","url":null,"abstract":"This article provides a first-person perspective on the experiences of the archaeologists who re-excavated Callao Cave in Cagayan Province, Northeastern Luzon, Philippines. It describes the environment, everyday routine and methodology of the 45-day excavation. It does not provide an enumeration of artefacts and other archaeological findings, but rather describes how artefacts were obtained and how data was recorded during the excavation. Callao Cave is the archaeological site where the remains of the recently identified Hominin species Homo luzonensis were obtained during previous excavations in 2015, 2011, 2009 and 2003.Ibinabahagi ng kasulatang ito ang mga karanasan ng mga archaeologist na muling sumuri gamit ang archaeological excavation sa Yungib ng Callao, sa Lalawigan ng Cagayan, Hilagang-Silangang Luzon, Pilipinas. Gamit ang pananaw ng manunulat, inilalarawan ang kapaligiran, pang araw-araw na kaganapan at ang pamamaraang archaeological sa pagsusuri ng Yungib ng Callao sa loob ng 45 na araw. Sa Yungib ng Callao natagpuan ang mga buto ng Homo luzonensis, ang bagong natuklasang Hominin species noong mga unang archaeological excavation noong 2015, 2011, 2009 at 2003.","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47426516","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 : 2019-10-11DOI: 10.26721/spafajournal.v3i0.627
N. Tan
This report presents the preliminary results of the SEAMEO SPAFA Survey on Archaeology Education in Southeast Asia which was conducted online from September to December 2018. The aim of the survey was to understand the archaeology education landscape in Southeast Asia and identify the current needs in archaeology education and skills training. 330 people responded to the survey, which was available in multiple languages. These initial results outline where archaeologists in the region studied archaeology; public perceptions of archaeology education in the region; an overview of the archaeology profession and industry and the main training needs identified by those studying or working in Southeast Asian archaeology today.
{"title":"Preliminary Report: Archaeology Education in Southeast Asia","authors":"N. Tan","doi":"10.26721/spafajournal.v3i0.627","DOIUrl":"https://doi.org/10.26721/spafajournal.v3i0.627","url":null,"abstract":"This report presents the preliminary results of the SEAMEO SPAFA Survey on Archaeology Education in Southeast Asia which was conducted online from September to December 2018. The aim of the survey was to understand the archaeology education landscape in Southeast Asia and identify the current needs in archaeology education and skills training. 330 people responded to the survey, which was available in multiple languages. These initial results outline where archaeologists in the region studied archaeology; public perceptions of archaeology education in the region; an overview of the archaeology profession and industry and the main training needs identified by those studying or working in Southeast Asian archaeology today. ","PeriodicalId":36552,"journal":{"name":"SPAFA Journal","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47358180","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}
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