Benefits Education History

Benefits Education History

What are the benefits of studying history?

Why do people need to study history?

Often times I hear people ask me why you study history? What is the importance of science history? And what about its prospects? But that those who do not know or even deliberately underestimated the History of Science which may be according to their history is not useful because they can not create jobs is widespread. Since the time people see history as a classic example of life, this theory is referred to as The examplar Theory of History. History can provide a value or norm that can be used as a guide for daily life. For the Chinese history is a mirror of life. The tradition of writing history for the Chinese nation is very old. King or the ruling dynasty is obliged to write the history of the king or dynasty replaces. Such phrases in the ancient Romans expressed in the adage: Historia vitae magistra, which means that history is the teacher of life. In order to live a better person to have studied history. If you make me sich history is a mirror to tread the future, by studying history we can learn to respond to a phenomenon of the present and future.

History is a record of accumulated human experience. Studying history is studying all forms of peak experiences and the changes that have been accomplished man throughout his life. From the history of the human past to obtain supplies and starting point to build a new history. Human life should always be in dialogue with the historical past to be able to build a history in the present, and projecting the view into the history in the future. Historical dimension requires men to always strive for reform and progress.

According to Robert Jones Shafer (1974) the benefit of history are as follows:

1. Expanding human experiences.

Studying history is tantamount to dialogue with the community and the nation anywhere and at any time. From historical experience that one can draw from the experiences in dealing with and solving problems that life in all its aspects such as political, economic, social and cultural rights. Basically the problems of human life is almost the same, different is the detail and intensity. How to cope with and respond to problems, both intellectually and emotionally, not too different. By learning the history, therefore, a person's attitude and personality will become more mature.

2. By studying history would enable someone to be able to see things as a whole (to see Things whole).

History offers many and varied (the multiplicity or variety) and condition of the human experience. There is no discipline that is able to present records of human experience that is so thorough, in addition to history. Religion, philosophy, and other social sciences to contribute the same, but only to the extent and according to the way science itself. Overall dimensions in history is expected to be

able to establish the integrity of the human personality.

3. History has an important role in the formation of national identity and personality.

A society or nation will probably never know who they are and how they became what it is today without knowing the history. History of the identity of the nation has a reciprocal relationship. Historical roots are deep and long will reinforce the existence and the identity and personality of a nation. Nation, therefore, be proud and love of history and culture.

Nugent (Creative Huistory: 1967) to answer the question why we need to learn the history of the two terms,

1. How can history help us Make a living? (How history can help us to live).

2. How can history help us Become better person? (How history can help us become a better person) History as a human experience provides a variety of alternatives to choose so many ways of living (a multitude of Airways).

To answer that question Nugent said clearly that''other peoples Know, know yourself.''Everyone is a product of society and society is the product of the past, is the product of history. By studying history we will be able to avoid many mistakes and shortcomings of the past society to then improve the future. Now what is there to say that the science of history was not important? (Ferry_Antareja)

(Study at Goa Gajah - Bali)
(Students of history science -airlangga university)

Oral Tradition

Oral Tradition

In learning the history of science we are often confronted with the data referred to historical sources. In the use of historical sources we often find so-called oral tradition, what exactly diamaksud about the oral tradition itself? General definition of oral tradition is a story or narrative, spoken by a speaker. We take the example Pantun, like what was written by Ajip Rosidi the Star Weekly Magazine, 12 April 1958. He elaborated on the rhyme ynag is a Sundanese art that is almost lost, in this art we find that there is rhyme or speaker builders who tells the story in verse form. Rhyme story itself comes from the people, such as the Javan Kasarung, Ciung Vanara and others. Rhyme storyline itself will vary from one region to another. In practice this rhyme has its own procedures, whether time, place and the speakers themselves.

From the description above we can say that the poems included in oral tradition (Oral Tradition), the problem now is the extent to which Scientifics an oral tradition. Even in American folklore (folklore) has not been recognized as a field assessment of a truly scientific, it actually happened because the delivery of the speakers did not have a claim or not required to tell exactly like what he saw and heard, often times he added and reduced word or it can also be a story without any deliberate or accidental. Then what about the oral tradition that try written (written) like Hikayat, tripe and so on. Here it is possible once the existence of an addition or reduction and even changing the words are able to change the direction of the story. Because of this oral tradition can not be justified when used as a source of history, but the oral tradition can be an analytical tool of research. In the colonial period in Indonesia has been a process of moving to the creation of oral traditions of writing. In the oral tradition itself there is a distinction of forms, ie forms of privileges and understated form, the difference between them lies in its delivery. If the form of privileges to use the song, chant or a specific rhythm, but in the understated language of everyday conversation. Both forms of oral tradition is in its delivery will be heavily influenced by several things that certainly could change the course of the story, one of which is the situation when the speakers retell a story. Later also found by J.C. Bottoms that the reprocessing was immediately abolished the original story, but so it is possible to reprocess the oral tradition that is almost similar to the original but still pose a disappointment for the reader as a result of a conversion story.

In the process of writing the oral tradition has certain problems, namely concerning the rules of documentation. Actually, the problem can be solved by making making transcriptional scientific documentation becomes an unrestricted and accompanied interpretation and published together with the audio rekamam. But such works seems difficult to arrive at the wider community. The existence of the marking in the writing of an oral tradition can also lead to a confusion for the readers themselves. Be aware that the notion of oral tradition is only reached if the context of the interaction in contact with the tradition of writing, and also we have to realize that like it or not if we examine the oral traditions then we will be dealing with the alphabet. This is because the existing society discourse has been much influenced by the writings, and writings is able to influence the process of retelling of the community. At times like this is difficult to find pure kelisanan were unaffected by the tradition of writing. In the field of historical science, oral tradition able to become a useful tool in research and writing when we can process them.

 (Study at Sendang Dhuwur - Tuban)
(Students of history science - Airlangga university)

Bad TV Effect

Bad TV Effect

Television today as a staple of our society, the events in it have been hypnotized us to continue to watch it. Although basically a television show aimed to entertain, but in reality has many negative impacts. Many children's movie that aired sometimes there are abuses that knowingly or unknowingly have been bad for the kids who watch it. Soap operas, dramas and love stories are the main spectacle for adolescents, did not hesitate to adopt any of those elements that exist when they feel that it is attractive and suitable for them. Then the event which contains mystical elements, for example, so far only caused a paranoid's in our community. Mystical is part of a religious system which is one element of culture, but we should not be exaggerated to show them in television shows. Plus reality show is not clear what purpose (what the purpose of airing) in addition to just capture the audience as much as possible.

Even if the observed film that aired Indonesia that mimics many stories from western films. The films is then consumed by the audience which then led to the imitation process. Did we ever think about the effect or impact that caused the result of that, especially for adolescents, who still unstable psychology, even for children who have almost no filter for to address these. It must be recognized it is true television provides an opportunity for the process of imitation is it positive or negative. The behavior here is understood as a manifestation of psychological processes ranging from perception to attitude. A stimulus in the form of television is perceived and then interpreted based on cognitive structures that have been owned by someone. If the show is appropriate, it will be her biological stimuli that cause the formation of attitudes.

For we all know, the excitement generated by the television through its programs is much higher than the print media. Because, in the television pictures are moving, while the print media is static. According to the psychology of moving images that can be "embedded" in our minds in the tempo for a long time. The greater charm or excitement it generated, the more the same impacts.

Television broadcasts to teach children to recognize the life of the community and other communities. Television serves as a vehicle for the socialization process. Precisely because of this function will arise many bad effects. Children who are underage are directly enjoy the impressions that he should not watch, and then they imitate each scene according to their interest. For teenagers, soap operas, dramas and romance-themed movies into the show more interesting than watching art performances. Are they not aware what the meaning contained in it? It may be true there are some positive messages delivered, but there are also negative messages contained in it, and sometimes it has the properties of high persuasive for adolescents. In such an impression that tells about the life of someone who is overwhelming with all the luxury lifestyle and behavior will be able to create an assessment that led to the imitation of the audience. Hedonism emerges here that later poisoned every joint of our society lives without realizing it.

What happens here is not entirely the fault of the owners of television stations, but it is our fault the government is no exception. (Including also the longer I write this article) The owner of television station looks just thinking about how to conduct his show, watched by many people and generate more profit for them. The government was unable to give a firm control over what happens in the world of television, whatever was happening in our government and sesunggunhnya? Family, sometimes the smallest neighborhood is forgetting his duties as a director for their children and choose to watch television. Too many components that should be responsible for the moral and lifestyle changes in our society as a result of the spectacle is not in place. Until when are we all realize that little by little we have lost our cultural identity as a result of the television show? action should be done much earlier in an attempt to dampen the negative effects (if we do not want to lose our identity), but that does not mean we are too late to fix it, because it's never too late for something positive ... (ferry_antarez)

LUKAH GILO DANCE

LUKAH GILO DANCE

(Journey From Being a Performing Arts Ritual Secular Society)

Art as an element of culture consists of various branches of art, one of which is dance. Dance has the form associated with a feeling that is encouraging, touching, or may disappoint. Dance in a particular culture or society is the realization / manifestation of the expression of people's lives.

Traditional arts found in Minangkabau society the majority of religious adherents of Islam. He could be called the Minangkabau genuine if it religious Islam. Someone who had no religion of Islam per se is not the Minangkabau people, because regardless of the structure of Minangkabau society, is also a surprising anomaly that despite the fact that most of them embrace the religion of Islam was in nominal terms without practicing Islam. Religious culture is quite thick rub off on people so do not be surprised if the fanatical statements will be something that a lot of us have encountered.

Minangkabau society until now known as faithful adherents of the religion of Islam, just believe in God as taught by Islam, but there is still a cultural activity that is completely at odds with the teachings of Islam. One of them is fish trap Dance Gilo (origin of the word fish trap; a kind of trap and Gilo; crazy) which is still to be found and developed in Nagari Padang Magek, LUHAK Tanah Datar (Guguak Tower hamlets, the village of Padang Magek North, sub-propagation, Tanah Datar , West Sumatra) in addition to belief in supernatural powers that other. This dance uses fish trap as the main property that can move yourself and can not be controlled by people who memegannya.Activities conducted on the fish trap conducted in private, if there are people who watch, it does not mean deliberately performed. Developments up to now is a fish trap Gilo Gilo dance fish trap. Presentation through a process that is quite unique, is done through three stages, namely (1) the preparation process by providing a wide range of offerings to summon the genie, (2) staging led by Kulipah by presenting a genie for Gilo to the fish trap, and (3) closure to return the genie to the place originally at the time was called. In carrying out the dance performances, complemented by several conditions, among other offerings menghidangankan (because it has elements related to the Magis naturalyang supra) in the form of food and beverage, snack, lemon herb, flower, chicken blood, incense, and so on. All the materials and the offerings are dimanterai by Kulipah to bring the power of the genie.Gilo fish trap was initially not accompanied by other artistic elements, such as music, vocals, or instruments. In further developments of art elements used, the musical accompaniment and an appropriate fashion, even the fish trap that had danced dance fish trap called Gilo. The addition of these elements because the goal is no longer solely for matters relating to the magical, but for entertainment (highlighted). In this order Gilo dance fish trap has been on the stage of development and experienced changes, both in terms of function, (as entertainment) as well as in terms of the values ​​contained therein. Some of the primary functions of an art show is entertainment and aesthetic presentation.Gilo dance experience cultivating fish trap or developments are striking. In awalanya fish trap is not dibusanai, not danced, no music, no incantations sung and not shown the general public. But in subsequent performances transform is packed with cultural elements that exist in society. Fish trap given where appropriate fashion as warrior or fighter, danced fish trap, there is a secret spell, there are spells that say, there are mantras are sung. Gilo fish trap danced and paraded to the general public. Certain movements that have been produced by the fish trap Gilo sedimikian way that the show is packaged as an activity worthy of performance art with aesthetic considerations, although dance did not leave the fish trap Gilo remains the essence of the original magical powers remain the primary characteristic. Gilo fish trap that were once only used as a means of magical nuances of course, is now developing its function can be used as a tool in the ceremony the prince, Nagari event, and the marriage ceremony.Dance performances Gilo fish trap is a means of expression of artists. They show good skill in the art and skill in utilizing the moment of magic (magical). This means artists who have made efforts towards the preservation of Minangkabau culture that existed long before the arrival of Islam. Something that can not be avoided that the art of dealing with "evil" must be wiped off the face of the earth because it is not in accordance with the teachings of Islam. However, there is no denying also that art is an element of culture that ever existed, carried out by its predecessors, and a culture that is inherent in the Minangkabau society that needs to be preserved.Pengislaman process in Minangkabau have been and has continued until now. This also causes the remains of the ancestral beliefs can still be found on the Nagari Padang Magek mainly on fish trap Gilo dance performances, namely the role of the shaman or Kulipah with a mantra that initiated the arrival of supernatural powers who danced at the fish trap. Spells shows that the genie is summoned under the control Kulipah, in incantations are the words came, I suruah, I sarayo. In the offerings there is a knife that symbolizes that the genie bertuhankan Kulipah, this is in accordance with the concept of infidels: infidels are those who deify him. Where are conducting this activity, Kulipah admitted that he was a heathen.This activity leads to a dualism: on the one hand they carry out activities of cultural heritage (as opposed to the teachings of Islam), on the other hand they claim to be the Minangkabau Islamic religion. Even occur ambiguity (all wrong), as a duty to preserve the Minangkabau culture, as Muslims must stay away from things that are forbidden to Islam.
Existence of the fish trap Gilo still recognized by the community Nagari Padang Magek until now (there's fish trap on the dance Gilo). Because of cultural reasons, are now no longer fish trap Gilo literally translated as, but accepted as part of performance art that can be enjoyed by the general public, may be familiar, and worthy of display on a particular occasion. Like the arts, Gilo fish trap must be preserved and developed in accordance with the development of society. (Re: Ferry_Antareja)

Book Summary

Identity Book
Book Title: Idetitas Dayak; commodification and Political Culture.
Author: Dr. Yekti Maunati Publisher: LKIS
Place of Publication: New York
Year of Publication: 2004Thick book: 406 pages Summary of the book;This book contains a brief review of the literature-literature on Borneo. Where is the policy of Western writers tend to photograph people of Borneo as a diverse community, with a focus on indigenous-exotic customs, such as long houses, the habit of hunting and herd etc.. In chapter 2, is an ethnographic report on the community and sejarahlong bloom, where the author menggambarakan physical landscape village, its implications to the town and surrounding villages, demographic characteristics, as well as economic activities. Unlike villages trasmigrasi government-funded, long bloom was initially founded by the Dayak people themselves. Settlements there are based on kinship relations. Like many villages in Indonesia, the Dayak people long bloom economically marginal position and therefore live in a mobile making it easier for them to do no permanent jobs and seasonal work as a trader and shifting cultivators. In this chapter also examines the tattoos and ear lobe hole is deliberately extended, generational changes, mutual help, social organization and kinship, mobility, the symbolism of the Dayak community, and melting relations of men and women. Chapter 3, the peeling problem of land disputes and internal conflicts, development projects implemented by the government's new order, particularly in managing forests, has made a Dayak identity becomes problematic, because it took the forest or the land of Dayak society is to destroy the identification with their former self and its territory. Dayak customary law and land ownership are ignored by the government's new order, and although the system of land titling has been applied, non-Dayak people do not respect him, and often can manipulate Because of loose or open interpretations of land boundaries. in Long Blooms, land disputes involving both outsiders and local communities is increasing from year to year and a major effect on the processes of the local Dayak community identity. Chapter 4, discusses the economic aspects and cultural aspects in tourism efforts. Tourism is not the central issue, but explored more as a way to understand how to encourage the commodification of culture Dayak identity which in turn leads to the formation of return and the reformulation of what premises referred yan "Dayak" society's role in politics and the state dayak examined in chapter 5 because it could not be discussed all the issues concerning political participation Dayak community. then in this chapter is limited to aspects that are considered to have a significant impact on identity formation. The first inter-state relations and the formation of Dayak identity. politics both local and Dayak identity. view of Indonesia as a country, a modern nation has long been central to the political aspirations of this country. remember this relocation of indigenous peoples had already long been a platform for the country. Contrary to this project, the promotion of ethnic tourism in East Kalimantan encourage people to maintain, preserve and develop their tardisi-old tradition for the sake of tourism. In this case the local politics, after the fall of the new order, ethnic conflicts and the spread of religion. Chapter 6, presents a brief review and conclusion that brings together elements of different and contradictory that together build the experience and definition of contemporary Dayak identity.By; Ferry_Antarez

Prehistoric Mass Division

This is the my review from Indonesia Cultural History book written by R. Soekmono.

Prehistoric Mass Division

Age Of Earth

In studying the history of culture we must first study humans as producers of culture itself, for that we need to review the chronicle of the earth. According to the Geology of time in the world is divided into ages as bereikut;

1. Archaeikum; age of the oldest, kiara lasted about 2,500 million years. At the end of this era seems a life bit by bit.

2. Paleozoic; mid-life era, lasted about 140 million years. At this time the animals experienced a very rapid perkembanagan

3. Neozoikum or Kainozoikum; time of new life, lasted about 60 million years ago until now. This era is divided into;

A. Tertiair, the periods in which the emergence of primates funds menyurupai ape man.

B. Quatair, in this era appear human. This era is divided into;

1. Diluvium / Pleitocen, lasted approximately 600,000 years, this era is also called the ice age.

2. Alluvium / Holocen, lasted about 20,000 years. These days there are people who are considered to be the ancestors of mankind.


Prehistoric Boundaries.

The beginning of the culture is the beginning of the prehistoric era, while the prehistoric era will be ended when the existence of a written statement to us, and then replaced with the era of history, so is the study of prehistoric humans as well as the civilization of the era since the beginning of human history until the era. at age 5 AD, our nation entered a period of history because there has been a written statement in the form of inscriptions that came to us. A nation will not be directly moved from prehistory to history, but there is a smooth transition so-called proto history.


The division of Prehistoric Times.

The division of prehistoric menurut Archaeology (the study material results from past cultures), which is based on material in the form of relics of human culture itself. Relics, among other things, stone and metal.

Stone Age;

1. Paleolithikum (old stone); characteristics are his tools work roughly.

2. Mesolithikum (middle stone); characteristics are people already reside.

3. Neolithikum (stone age); cirri-character is from the stone tools are finely worked and people are able to grow crops.

Metal Age

1. Copper Age, in contemporary humans make tools with copper base material.

2. Bronze Age, in this age people are getting alloy derived from copper and tin are more strongly to make their tools.

3. Iron Age, in this era people have been able to smelt iron from iron ore to be poured into their tools. (End of prehistoric times)