SDGs 4: Quality Education | SDGs 4: Education in Developing | SDGs 4: Access to Education | SDGs 4: Basic Education | SDGs 8: Decent Work and Economic Growth | SDGs 8: Creativity and Innovation| SDGs 9: Industry, Innovation and Infrastructure | SDGs 9: Affordable Access | SDGs 10: Reduced Inequalities | SDGs 11: Sustainable Cities and Communities | SDGs 11: Community | SDGs 11: Cultural Heritage | SDGs 16: Peace, Justice, and Strong Institutions | SDGs 16: Accountable Institutions | SDGs 16: Education | SDGs 17: Partnerships for the Goals | SDGs 17: Civil Society Partnerships

Rabu, 8 Mei 2024, mahasiswa Arkeologi Fakultas Ilmu Budaya UGM melakukan kegiatan kuliah lapangan dengan kunjungan ke Istura Gedung Agung atau yang dikenal sebagai Istana Kepresidenan Yogyakarta. Sebagai pemenuhan mata kuliah wajib Dasar Konservasi dan Restorasi, kunjungan ini melibatkan dua angkatan mahasiswa Arkeologi, Angkatan 2021 dan Angkatan 2022, berjumlah 70 lebih mahasiswa yang dibimbing oleh Kepala Departemen Arkeologi UGM, Dr. Mahirta, MA.. Para mahasiswa masing-masing berangkat dan tiba di lokasi pada pukul 08.30 WIB untuk berkumpul dan pemberian arahan oleh pembimbing dan penyuluh mengenai hal-hal yang perlu diperhatikan selama kunjungan berlangsung.

Tur rombongan kunjungan dimulai dengan pengenalan bagian luar bangunan kompleks sekitar Istura Gedung Agung seperti wisma dan gedung induk Istura Gedung Agung beserta pengenalan singkat tiga ruangan utama tempat Presiden menyambut tamu. Selanjutnya, rombongan mahasiswa diarahkan menuju bangunan museum, Museum Istana Kepresidenan Yogyakarta, untuk melakukan tur eksklusif pada koleksi-koleksi objek sejarah museum bersama pemandu pengelola benda seni Museum Istana Kepresidenan Yogyakarta, Theresa Sekar Wening, yang juga merupakan alumni Program Studi Sarjana Bahasa, Sastra, dan Kebudayaan Jawa.

Selama mengunjungi museum, rombongan diperlihatkan koleksi-koleksi objek kesenian yang dilukis oleh seniman terkenal seperti lukisan ekspresionisme atau abstrak oleh pelukis Affandi Koesoema serta sejumlah artefak keramik tembikar, nekara, dan lain-lain. Tidak hanya melihat lukisan dan artefak bersejarah, para mahasiswa juga menganalisa metode dan teknik konservasi dari objek-objek sejarah sesuai tujuan dari mata kuliah yang dipelajari. Melalui kunjungan museum bersifat interaktif, para mahasiswa diharapkan memperoleh ilmu pengetahuan yang dapat dipraktikan ketika mengelola objek sejarah dan arkeologi sebagai bagian dari pengelolaan museum.

Department of Archaeology Universitas Gadjah Mada
Yogyakarta, 18th-20th November 2014

Background

Over the last three decades there has been a rise in museum criticism. What were common practices in museology are now being challenged; especially the ways museums curate their collections, or work with their different stakeholders. Under the pressure of such critique, museum practices have changed significantly worldwide. Museums in the so-called West, for example, have been attempting to ‘decolonize’ their practices, if only partial and incomplete, confronting their colonial roots, while trying to develop new methodologies deemed more suitable for collections and display in the post colonial present. Similarly methodological shifts have been happening in areas of museum conservation and education.

Co-terminus with this rethinking of museums in the West has been similar developments in museology in so-called non-traditional museum spaces, including, and perhaps, especially in Asia, with significant rise in the number of museums as well as an increase in museum training programmes. Despite these sea changes, and the long history of established museum tradition in many non-western societies – in many instances since the 19th century – these local museums remain marginal institutions. In fact, the word ‘museum’ still remains uncommon within the cultural vocabulary of many such societies. Recently academics have tried to identify non-western museological models, where, for example, preservation practices that parallel those in conventional museums can be found. Still these models have not developed sufficiently. Nor are they sufficiently valorized and embedded within museum practice to have the desired effect of improving the status of museums in and the value of museums to these societies.

In response to the need to strengthen museum practice in several of these countries, numerous museum professionals travel to Europe and North America to study museology. This is complemented by a growing number of locally based museology training programmes in Asia. In Indonesia, for example, formal training programs in the field of museology were recently developed in a number of Universities. The archaeology departments of the Universitas Gadjah Mada and Universitas Indonesia have museology training programs at both the Bachelors and the Masters levels. These programmes were developed with the assistance of institutions in the West. But have these local based programs worked? Or, do those who return with ‘western’ museology training really impact the local situation enough?

Five years into the museology education programs Universitas Gadjah Mada, it is now timely to reflect on the state of museums and museum education in Indonesia and Asia in general. More than a critical assessment of the programs themselves, we want to ask questions about how to rethink museological practices that have been already defined in the West for our own museums. We now have museology training programs but do they sufficiently serve our needs? Is the limited valorization of local museums based solely in the fact that they are ‘innately’ western institutions or are there other, more practical reasons for their shortcomings? How do we further develop a training program that responds to local needs? What histories of museums should be mobilized to inform a local museum practice? What, we want to ask, is a museum of our own? The conference will be divided in a number of interrelated sessions addressing different topics in in museology, both at concept and practical levels.

Sila kunjungi:

http://arkeologi.fib.ugm.ac.id/main/2014/05/call-for-papers/

https://www.facebook.com/events/1473094699629048/?notif_t=plan_user_joinedhttps://www.facebook.com/events/1473094699629048/?notif_t=plan_user_joined

MO3 – APPLICATION FORM_seminar logo

Seminar TOR Indo Participant

Background

Over the last three decades there has been a rise in museum criticism. What were common practices in museology are now being challenged; especially the ways museums curate their collections, or work with their different stakeholders. Under the pressure of such critique, museum practices have changed significantly worldwide. Museums in the so-called West, for example, have been attempting to ‘decolonize’ their practices, if only partial and incomplete, confronting their colonial roots, while trying to develop new methodologies deemed more suitable for collections and display in the post colonial present. Similarly methodological shifts have been happening in areas of museum conservation and education.

Co-terminus with this rethinking of museums in the West has been similar developments in museology in so-called non-traditional museum spaces, including, and perhaps, especially in Asia, with significant rise in the number of museums as well as an increase in museum training programmes. Despite these sea changes, and the long history of established museum tradition in many non-western societies – in many instances since the 19th century – these local museums remain marginal institutions. In fact, the word ‘museum’ still remains uncommon within the cultural vocabulary of many such societies. Recently academics have tried to identify non-western museological models, where, for example, preservation practices that parallel those in conventional museums can be found. Still these models have not developed sufficiently. Nor are they sufficiently valorized and embedded within museum practice to have the desired effect of improving the status of museums in and the value of museums to these societies.

In response to the need to strengthen museum practice in several of these countries, numerous museum professionals travel to Europe and North America to study museology. This is complemented by a growing number of locally based museology training programmes in Asia. In Indonesia, for example, formal training programs in the field of museology were recently developed in a number of Universities. The archaeology departments of the Universitas Gadjah Mada and Universitas Indonesia have museology training programs at both the Bachelors and the Masters levels. These programmes were developed with the assistance of institutions in the West. But have these local based programs worked? Or, do those who return with ‘western’ museology training really impact the local situation enough?

Five years into the museology education programs Universitas Gadjah Mada, it is now timely to reflect on the state of museums and museum education in Indonesia and Asia in general. More than a critical assessment of the programs themselves, we want to ask questions about how to rethink museological practices that have been already defined in the West for our own museums. We now have museology training programs but do they sufficiently serve our needs? Is the limited valorization of local museums based solely in the fact that they are ‘innately’ western institutions or are there other, more practical reasons for their shortcomings? How do we further develop a training program that responds to local needs? What histories of museums should be mobilized to inform a local museum practice? What, we want to ask, is a museum of our own? The conference will be divided in a number of interrelated sessions addressing different topics in in museology, both at concept and practical levels.

http://arkeologi.fib.ugm.ac.id/main/2014/05/call-for-papers/

Terdapat berbagai jalan terkait keberadaan koleksi benda-benda Indonesia yang tersimpan di Museum Volkenkunde, Leiden, Belanda. Setelah didirikan pada tahun 1837, benda-benda dari Indonesia menjadi salah satu bagian koleksi museum tersebut sejak tahun 1860. Selain dari Indonesia, museum yang awalnya merupakan bangunan rumah sakit ini menyimpan koleksi benda-benda dari hampir seluruh dunia.

Barang-barang dari Indonesia yang berada di sana antara lain didapatkan melalui ekspedisi ilmiah, temuan-temuan penduduk pribumi, rampasan perang, serta pertukaran hadiah antara pemerintah Belanda dengan raja-raja di Indonesia pada waktu itu. Benda-benda yang ditemukan didokumentasikan dengan rapi dan detail. Jika ada dua barang yang ditemukan, maka salah satunya disimpan di museum Batavia, sedangkan yang lain dibawa ke Belanda.

Demikian dikatakan Silvy Werdani Puntowati, M.A., Museum Docent di Volkenkunde Museum, Jum’at (25/4), dalam diskusi ilmiah yang bertajuk Sejarah Asal Koleksi Indonesia di Volkenkunde Museum, Leiden, Belanda. Diskusi yang diselenggarakan oleh Fakultas Ilmu Budaya UGM bekerja sama dengan Masyarakat Pernaskahan Nusantara (MANASSA) cabang Yogyakarta ini dihadiri oleh dosen, mahasiswa, dan beberapa perwakilan dari pengurus museum, perpustakaan, serta kantor arsip dari daerah Yogyakarta.

Sebelum barang-barang dari Indonesia, barang-barang koleksi museum ini adalah kepunyaan Philipp Franz von Siebold. “Dulu dokter berkebangsaan Jerman ini mendapatkan barang-barang tersebut dari pelayarannya ketika menjadi dokter militer Belanda”, ujar nya.

“Barang-barang dari Indonesia terutama arca-arca asli candi Singhasari kini tersimpan dengan baik di museum,” jelas lulusan Antropologi Budaya UGM ini. (Humas)

Jum’at 25 April 2014
Pkl. 09.00-11.00 WIB
di Ruang Sidang 1 Gd. Poerbatjaraka, FIB, UGM

Topik:” Sejarah Asal Koleksi Indonesia di Volkenkunde Museum, Leiden, Belanda”
Pembicara:
Silvy Werdani Puntowati, M.A. ( Museum Docent di Volkenkunde Museum, Leiden, Belanda)

NB: Terbatas untuk 50 orang peserta