In this thesis the spatiotemporal change in burial structures during the Middle Yayoi (200 B.C. – A.D. 50) in northern Kyūshū, Japan, is examined from the perspective of agency as dialectic entity....Show moreIn this thesis the spatiotemporal change in burial structures during the Middle Yayoi (200 B.C. – A.D. 50) in northern Kyūshū, Japan, is examined from the perspective of agency as dialectic entity. The purpose of this thesis is to provide a clear overview of this change and to contribute to a better understanding of the Middle Yayoi society. Between Yayoi III and IV, a sudden change is detected in the burial structures: new structures emerge whilst others disappear, and structures are utilized in different ways. In addition, a north-south contrast regarding the distribution of the cemetery sites can be observed for Yayoi IV. These occurrences illustrate a significant change for Middle Yayoi society, which can be illuminated by using the concept of dialectic agency. Dialectic agency does not explain why material change occurs, nor does it explain the reasons for social changes. Instead, it contributes to a better understanding of the process of change. The changes in burial structures can be indirectly explained by external influences. It is most probably that the external influences constitute the interaction and trade relations between the Japanese archipelago and the Korean peninsula and Chinese mainland. From the perspective of agency as dialectic entity, this external influence altered the Middle Yayoi social structure significantly. Consequently, the knowledgeable human agent was orchestrated in new ways, resulting in the performance of differently motivated actions and activities. Thus, as a result of the significant changes in the social structure of northern Kyūshū societies, burial structures changed considerably. The changes in burial structures can be used to illustrate a social change during the Middle Yayoi.Show less
In today's world, I feel that archaeologists often overlook the influence they have on society and identity through the popular representations of their findings. As these representations are often...Show moreIn today's world, I feel that archaeologists often overlook the influence they have on society and identity through the popular representations of their findings. As these representations are often beyond the control of archaeologists, they run the risk of giving the people an image of the past that is simplified and/or full of speculation. This in turn can lead to (and has led to, both in past and present) political misuse of archaeology. Through a lesser studied case-study in the field of Japanese archaeology, the protohistoric Kofun era and its haniwa clay figurines, this paper aims to create an awareness of how the way we represent our finds influences the identity of a society, both on a small scale and on a national scale, and how we can gauge this influence by looking at a nation's popular culture and art. In this I will focus specifically on the popular representations in archaeological parks and festivals and on how to find the influence of these representations in popular culture and art. As I find out during my research it is certainly possible to see an influence of archaeology in popular culture. Unfortunately the question remains if this is really an influence of the way archaeology is represented, or merely a matter of taste and interest of the artist. One might argue though that if a lot of artists like using these archaeological images this in itself could be a visible influence of the impact of archaeological representations. Either way it appears that more research is needed in this field.Show less
The region of Southeast Asia is known as an epicenter for a diversity of maritime communities. The complex scatter of islands that comprise the whole region has patterned the lives of generations...Show moreThe region of Southeast Asia is known as an epicenter for a diversity of maritime communities. The complex scatter of islands that comprise the whole region has patterned the lives of generations of maritime communities. As a result, the cultural characteristics and social diversity of the local communities of people in this region is as notable as the sea that surrounds them. This geographic and cultural characteristic has given the boat a central role in the cultural history of many ethnic groups in the Southeast Asian islands. In general, for people in this region, the boat has always been more than just a seagoing vessel. Its presence in various representations has created a symbolic complex to which expressions of the group identity and communal unity can be related. This thesis presents the research of boat symbolism by focusing on the Southeast Moluccas as the case study. Two main issues will be discussed here. The first is related to the material representations of this symbolism and the second concerns the meaning and cultural-historical background of the practice of representing boat symbolism. Furthermore, this thesis analyzed how these practices have been adopted in an early stage and how these practices can be attached to special meanings and identities due to their associations with places, events, and lineage groups. As the representations of boat symbolism has served as the cultural-mark for people in this region, it will be discussed how this practice has been actively involved in the construction of cultural identity for the people in this region.Show less
Śriwijaya was a kingdom on the island of Sumatra, Indonesia between 600 and 1400 A.D. It was discovered in 1918 in written records of Sumatran, Indian, Arabian and Chinese origin by Georges Coèdes....Show moreŚriwijaya was a kingdom on the island of Sumatra, Indonesia between 600 and 1400 A.D. It was discovered in 1918 in written records of Sumatran, Indian, Arabian and Chinese origin by Georges Coèdes. The records portrait Śriwijaya as a thalassocracy, a strong maritime empire that controlled the Straits of Malacca. In the last ten to twenty years, the image of Śriwijaya as a strong maritime thalassocracy, with a powerful navy, international trade and little contact with its hinterland as parameters, is falling apart. Archaeological excavations and surveys reveal no strong maritime empire, but polities or kingdoms, on Sumatra only and not polities across the Straits of Malacca. Almost all the archaeological data gathered in this thesis of the provinces of South-Sumatra and Jambi on Sumatra is placed in the context of the peer polity interaction theory and the mandala theory. A closer look at the archaeological data, together with the written records, to prove Śriwijaya did not last more than six centuries. It appears that the first polity of Śriwijaya was the polity at Palembang, South-Sumatra from roughly 650 to 1025 A.D, and the second polity of Śriwijaya was the polity at Jambi, Jambi from 1079 to 1400 A.D. The Cola raid in 1025 A.D. at Palembang shifted the capital of Śriwijaya to Jambi to maintain better contact with its hinterland by means of the Batang Hari river, for products such as gold, tin and non-timber forest products to reach the international market through Śriwijaya. Written records change when the capital shifted. Epigraphical sources on Sumatra on Śriwijaya dissappear, and its name changes in Chinese records. Despite the fact archaeological data reveals no strong thalassocracy, but instead reveals trade polities with good contact with their hinterland to maintain their trade products on which the international market depends, the image of Śriwijaya as a thalassocracy remains alive, by old epigraphical and other written records together with nation-building and Cultural Tourism by the Indonesian government. Future research should focus on the archaeological differences in material culture between Palembang and Jambi to define if Śriwijaya lasted over six centuries or if it was only the early polity at Palembang, where the polity at Jambi was different than its predecessor.Show less
This thesis deals with two important processes that took place in Protohistoric Southeast Asia. The first process under discussion is distribution and the second process is localization. By means...Show moreThis thesis deals with two important processes that took place in Protohistoric Southeast Asia. The first process under discussion is distribution and the second process is localization. By means of several theories and a model I demonstrate that the distribution of particular objects, kettledrums, can result in a socio-political interpretation of a local area. It is also argued that the objects under discussion may demonstrate a local development in Java and Bali. Kettledrums are thoroughly introduced, as their general form and dimensions are examined as are the fabrication techniques and used metal composition. The decorations, such as the motifs and other ornamentations, are mentioned as well as the dating of the drums. Distribution is illustrated by an interpretation of a map that has been created by means of a newly composed data collection of kettledrums. It is observed that the distribution of Heger I kettledrums, a type of kettledrum that originated in Dong Son (the north of Vietnam), is similar to the trade routes that have been composed on the basis of other archaeological finds. By utilizing a model, developed by Bennet Bronson, a plausible explanation for the function of kettledrums in local and international trade networks is hypothesized. The emphasis lies on river networks of the larger islands in the west of the Indonesian archipelago. Localization is illustrated by emphasizing the relation between Heger I and Pejeng (a type of drum that originates from either Java or Bali) kettledrums. I explore all possible similarities and argue that Pejeng drums probably are influenced by Heger I drums. It can be noticed that the historic process of “localization”, can already be observed in Protohistoric times. The islands of Bali and Java seem to have been susceptible to localization in particular. This cannot only be observed by means of the development of kettledrums, but also in the development of temples, reliefs and writing. I illustrate this by mentioning the “vernacularization” theory by Sheldon Pollock, who made comparable observations in the context of the development of Sanskrit.Show less
