Gajah Mada Sang Maha Patih Pemersatu Nusantara Di Bawah Majapahit Tahun 1336 M - 1359 M

Total Page:16

File Type:pdf, Size:1020Kb

Gajah Mada Sang Maha Patih Pemersatu Nusantara Di Bawah Majapahit Tahun 1336 M - 1359 M Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora (KAGANGA) Volume 1, No 1, Juni 2018 e-ISSN : 2598-4934 p-ISSN : 2621-119X GAJAH MADA SANG MAHA PATIH PEMERSATU NUSANTARA DI BAWAH MAJAPAHIT TAHUN 1336 M - 1359 M Agus Susilo1, Andriana Sofiarini2 1,2 Program Studi Pendidikan Sejarah, STKIP PGRI Lubuklinggau Email. [email protected] ABSTRAK Kerajaan Majapahit merupakan salah satu Kerajaan terbesar di Nusantara yang memiliki wilayah kekuasaan sangat luas bahkan sampai ke Madagaskar. Masa kejayaan kerajaan Majapahit dimasa kepemimpinan Raja Hayam Wuruk, yang merupakan raja terbaik membentuk Majapahit menjadi makmur dan mengalami masa yang sangat jaya. Hal ini tak lepas dari Jasa Mahapatih Gajah Mada yang mengucapkan Sumpahnya yang terkenal dengan nama sumpah Amukti Palapa. Dimana sumpah Amukti Palapa berbunyi : —/amun huwus kalah 1usantara isun amukti palapa, lamun kalah ring Gurun, ring Seran, Tanjung Pura, ring Haru, ring Pahang, Dompo, ring Bali, Sunda, Palembang, Tumasik, samana isun amukti palapa“. 0engandalkan strategi militer dan politik yang baik, 0ahapatih Gajah Mada mampu mengaplikasikan sumpah Amukti Palapanya, sehingga menjadikannya Patih yang paling disegani di Kerajaan Majapahit maupun di wilayah-wilayah lain. Sampai pada akhirnya keterlibatan Mahapatih Gajah Mada dalam perang Bubat menyebabkan namanya semakin berkurang kharismanya dilingkungan Majapahit. Akhirnya Mahapatih Gajah Mada pun mencapai Moksa dan meninggalkan Kejayaan Majapahit. Kata Kunci : Gajah Mada, Nusantara, Majapahit ABSTRACT Majapahit Kingdom is one of the largest Kingdom in the archipelago that has a very wide territory even to Madagascar. The heyday of Majapahit kingdom during the leadership of King Hayam Wuruk, who is the best king to form Majapahit prosper and experience a very glorious period. This can not be separated servis from Mahapatih Gajah Mada who pronounces his famous oath by the name of oath Amukti Palapa. Where the oath of Amukti Palapa reads: "Seagrass huwus lost Nusantara isun amukti palapa, seagrass loses ring desert, ring seran, Tanjung Pura, ring Haru, ring Pahang, Dompo, ring Bali, Sunda, Palembang, Tumasik, samana isun amukti palapa". Relying on a good military and political strategy, Mahapatih Gajah Mada is able to apply the Amukti Palapanya oath, making it the most respected Patih in the Majapahit Kingdom as well as in other regions. Until the end of Mahapatih Gajah Mada's involvement in Bubat war caused his name to diminish his kharisman in Majapahit environment. Finally Mahapatih Gajah Mada reached Moksa and left the Majapahit Glory. Keywords: Gajah Mada, Archipelago, Majapahit 62 2018. Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora (KAGANGA) 1 (1): 62-71 PENDAHULUAN Majapahit terutama penerapan sistem Kepulauan Indonesia berada persekutuan daerah atau monco-lima- pada posisi yang strategis, merupakan desa bukan merupakan daerah hukum, penghubung benua Asia dan benua tidak mempunyai pemerintahan Australia. Bangsa Indonesia dikenal sendiri, tetapi seorang warga dari dengan bangsa yang pandai monco-pat atau monco-lima-desa mengarungi lautan samudra dan kota- ditunjuk sebagai kepalanya. Karena kota di Nusantara tumbuh menjadi bukan daerah hukum, tidak ada nama pusat-pusat perdagangan di beberapa untuk wilayah kesatuan antara daerah pesisir Pulau Sumatera dan kerajaan Jawa dan Nusantara Jawa. Kepulauan Indonesia (Nugroho, Irawan Djoko, 2011). merupakan bagian dari satu kesatuan Sejarah Kerajaan Majapahit daerah lalu lintas barang. Pada dalam sejarah bangsa Indonesia tidak permulaan perhitungan tarikh Masehi, bisa melepaskan dari Kerajaan Indonesia menjadi kiblat perdagangan Singasari. Dari sini dapat disebutkan dunia, khususnya pedagang dari India. bahwa secara garis keturunan, pendiri Peristiwa ini kemudian disusul oleh Kerajaan Majapahit merupakan kejadian-kejadian yang serupa pewaris kekuasaan Kerajaan Singasari menimbulkan hubungan kebudayaan yang sebelumnya runtuh. Pembukaan yang disusul oleh hubungan politik hutan Tarik untuk mendirikan antar bangsa-bangsa luar di Indonesia Kerajaan Majapahit oleh Raden sehingga memunculkan kebudayaan Wijaya merupakan pendiri dari Hindu dan Buddha (Suwardono, 2013). Kerajaan Majapahit. Raden Wijaya Dalam sejarah kerajaan di Jawa berusaha menarik simpati penduduk yang bermula dari Kerajaan Mataram sekitarnya, sehingga ia kemudian Kuno sampai Kerajaan Mataram Islam banyak disukai oleh para penduduk tidak dapat dilepaskan dengan politik. sekitar. Banyak sekali orang-orang Melalui politik, suatu kerajaan dapat yang mempunyai keinginan untuk berdiri mencapai kejayaan kemudian bertempat tinggal di Majapahit saat itu. mengalami kehancuran sebelum Raden Wijaya sebenarnya akan munculnya kerajaan baru. Berkaitan menjadikan Majapahit sebagai dengan politik yang cenderung kerajaan yang menghancurkan digunakan raja-raja atau tokoh-tokoh Jayakatwang (Pinuluh, Esa Damar, Kerajaan di Jawa untuk mencapai 2010:). kekuasaan yang mana politik Kembalinya armada Tartar ke digunakan untuk mendapatkan atau negerinya, dengan sendirinya merebut kekuasaan dari pihak lain kekuasaan Jawa menjadi kosong. (Achmad, Sri Wintala, 2016). Kesempatan inilah yang ditunggu oleh Sebagai Kerajaan Maritim Wilaya untuk menobatkan dirinya nasional, Jawa didukung oleh menjadi Raja Majapahit. Penobatan itu Kerajaan-Kerajaan lain, yang terjadi 10 November 1293 M (Djafar, kapasitasnya sejajar dan tidak 2009). Raden Wijaya menjadi Raja berhadapan maupun diperintah mutlak Majapahit dengan gelar Sri oleh Jawa. Sistem administasi wilayah Kertarajasa Jayawarddhana. Pengikut- 63 2018. Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora (KAGANGA) 1 (1): 62-71 pengikut Kerajaan Majapahit metode sejarah. Menurut Gottschalk diberikan kesempatan untuk (2008), —metode seMarah adalah proses menikmati hasil perjuangannya menguji dan menganalisis secara kritis (Suwardono, 2013). rekaman dan peninggalan masa Pada masa itu, tepatnya pada lampau. Rekontruksi yang imajinatif abad ke-14, lahirlah seorang tokoh dari pada masa lalu berdasarkan data bangsa dari kalangan rakyat jelata, yang diperoleh dengan menempih dari kasta yang tidak diperhitungkan. proses itu disebut historiografi Berbekal falsafah persatuan Nusantara (penulis sejarah)“. yang tertuang di dalam serat Pararaton, Menurut Kartodirdjo (1992) Sumpah Amukti Palapa, yang —metode seMarah adalaah alat untuk diucapkan di Paseban Agung mengorganisasi seluruh tubuh Majapahit pada tahun 1334, Gajah pengetahuan serta mensrtukturasi Mada seorang tokoh politik pada pikiran. Jadi, metode sejarah berkaitan zaman itu telah memberikan inspirasi dengan bagaimana seorang untuk yang sangat besar bagi pembentukan memperoleh penegetahuan mengenai negara kesatuan Republik Indonesia. masa lampau“. Keberhasilan mempersatukan bangsa Dapat diartikan bahwa yang heterogen ini telah memperkaya penelitian historis adalah cara yang budaya bangsa menjadi bangsa yang digunakan untuk menyelesaikan suatu besar dan berwibawa di mata negara masalah dengan menganalisis secara tetangga. Falsafah persatuan dan kritis peninggalan masa lampau kesatuan yang dicanangkannya itu berupa data dan fakta atupun dokumen terbukti telah membawa bangsa ini ke yang disusun secara sistematis, dari zaman keemasan (Masmada, Renny, evaluasi yang objektif dari data yang 2003). berhubungan dengan kejadian masa Mahapatih Gajah merupakan lampau untuk memahami kejadian seorang tokoh nasional pada masa atau kejadian baik masa lampau kejayaan Kerajaan Majapahit. Di maupun masa sekarang. dalam Kakawin Gajah Mada Penulis disini membatasi dalam ditemukan berbagai teknik, strategi, pembuatan artikel ilmiah ini yang profil pemimpin, dan ajaran berjudul —GaMah 0ada Sang 0aha kepemimpinan yang dilaksanakan oleh Patih Pemersatu Nusantara di Bawah Mahapatih Gajah Mada yang kiranya Majapahit Tahun 1336 M ± 1359 0“ masih relevan untuk dikaji dari waktu pembuatan diperkirakan selama perspektif model kepemimpinan 3 bulan. Hindu dalam masyarakat Bali, Tahap-tahap penelitian dengan tentunya ada pula hal-hal yang negatif melandaskan pada teori dan metode yang tidak patut diteladani (Dharma serta teknik penelitian yang telah Putra, Anggara Putu, 2010). dijelaskan pada pembahasan sebelumnya. Pelaksanaan penelitian METODE PENELITIAN dilakukan melalui tahapan sesuai Berdasarkan tema penelitian dengan metode penelitian yang yang digarap peneliti mengunakan digunakan yaitu metode historis. 64 2018. Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora (KAGANGA) 1 (1): 62-71 Peneliti mengunakan tahapan Untuk mendapatkan ontentisitas penelitian sebagimana yang dan kredibilitas sumber, peneliti diungkapkan oleh Sjamsuddin (2007), mencoba melakukan kritik sumber. yaitu pengumpulan sumber (heuristik), Menurut Gottschalk (2008) —NritiN kritik sumber, serta interprestasi dan kerja intelektual dan rasional yang penulisan sejarah (historiografi). mengikuti metodologi sejarah guna Pengumpulansumber (Heuristik) mendapatkan objektivitas suatu dilakukan setelah peneliti menentukan keMadian“. Dalam metodologi sejarah topik yang akan dikaji peneliti kritik sumber meliputi dua tahapan, penyusunan artikel ilmiah. Peneliti yaitu kritik eksternal dan kritik memilih topik bahasan berkaitan internal. Kritik eksternal adalah usaha dengan pemikiran tentang Gajah Mada mendapatkan otentisitas sumber Sang Maha Patih Pemersatu Nusantara dengan melakukan penelitian fisik di Bawah Majapahit Tahun 1336 M ± terhadap suatu sumber. Kritik 1359 M. Setelah penentuan topik, eksternal selalu dilakukan sesuai tahapan selanjutnya mencari dan dengan anak zaman, terkait dengan mengumpulkan sumber-sumber
Recommended publications
  • Concise Ancient History of Indonesia.Pdf
    CONCISE ANCIENT HISTORY OF INDONESIA CONCISE ANCIENT HISTORY O F INDONESIA BY SATYAWATI SULEIMAN THE ARCHAEOLOGICAL FOUNDATION JAKARTA Copyright by The Archaeological Foundation ]or The National Archaeological Institute 1974 Sponsored by The Ford Foundation Printed by Djambatan — Jakarta Percetakan Endang CONTENTS Preface • • VI I. The Prehistory of Indonesia 1 Early man ; The Foodgathering Stage or Palaeolithic ; The Developed Stage of Foodgathering or Epi-Palaeo- lithic ; The Foodproducing Stage or Neolithic ; The Stage of Craftsmanship or The Early Metal Stage. II. The first contacts with Hinduism and Buddhism 10 III. The first inscriptions 14 IV. Sumatra — The rise of Srivijaya 16 V. Sanjayas and Shailendras 19 VI. Shailendras in Sumatra • •.. 23 VII. Java from 860 A.D. to the 12th century • • 27 VIII. Singhasari • • 30 IX. Majapahit 33 X. The Nusantara : The other islands 38 West Java ; Bali ; Sumatra ; Kalimantan. Bibliography 52 V PREFACE This book is intended to serve as a framework for the ancient history of Indonesia in a concise form. Published for the first time more than a decade ago as a booklet in a modest cyclostyled shape by the Cultural Department of the Indonesian Embassy in India, it has been revised several times in Jakarta in the same form to keep up to date with new discoveries and current theories. Since it seemed to have filled a need felt by foreigners as well as Indonesians to obtain an elementary knowledge of Indonesia's past, it has been thought wise to publish it now in a printed form with the aim to reach a larger public than before.
    [Show full text]
  • Kearifan Budaya Sunda Dalam Peralihan Kepemimpinan Kerajaan Sunda Di Kawali Setelah Perang Bubat
    KEARIFAN BUDAYA SUNDA DALAM PERALIHAN KEPEMIMPINAN KERAJAAN SUNDA DI KAWALI SETELAH PERANG BUBAT Oleh: Rusya’i Padmawijaya 1 Siti Khodijah 2 ABSTRAK Pemerintahannya, Bunisora Suradipati cenderung sebagai raja yang berkarakteristik religius. Kepiawaian Bunisora Suradipati dalam mengolah kerajaan sangat bagus dan sangat bijaksana. Beliau memegang penuh kestabilan aturan dan norma-norma kenegaraan. Konsep kepemimpinan di Sunda pada waktu pemerintahan Bunisora Suradipati tidak bisa lepas dari dua hal. Pertama, kitab Watang Ageung (satu kitab yang selalu digunakan oleh orang Sunda yang mengadopsi atau meyakini ageman atau kepercayaan Sunda Wiwitan. Yang kedua yaitu dari Siksakandang Karesian. Salah satunya konsep kepemimpinannya ialah dengan menggunakan konsep Tri Tangtu (tiga kunci atau tiga titik pemerintahan). Ketiga kunci tersebut yaitu Resi, Ratu, dan Rama. Tipe kepemimpinan Bunisora Suradipati adalah tipe kepemimpinan demokratis. Pada tahun 1371 Masehi, Bunisora Suradipati menyerahkan tahtanya kepada Niskala Wastu Kancana. Hal itu terjadi karena keluhuran budi Bunisora Suradipati, khususnya kejujurannya, sehingga Bunisora Suradipati menganggap bahwa tahta tersebut merupakan sebuah titipan, sebagai amanat sambil menunggu pewaris tahta yang sebenarnya dewasa, yaitu Niskala Wastu Kancana. Budaya Sunda berdampak besar terhadap kepemimpinan dan tatanan pemerintahan, serta berdampak juga terhadap kehidupan masyarakatnya. Salah satu dampak besar yang terjadi di Kerajaan Sunda setelah terjadinya tragedi Perang Bubat, yaitu “Dilarangnya keluarga
    [Show full text]
  • In the Footsteps of Hayam Wuruk
    IIAS_NL#39 09-12-2005 17:00 Pagina 17 > Research Rocks washed by the sea as Hayam Wuruk probably saw them at the cape of Tanjung Papuma. courtesy of author In the footsteps of Hayam Wuruk In the Old Javanese text Nagarakertagama or Desawarnana (1365), the Buddhist poet Prapanca describes King Hayam Wuruk’s journey through East Java in 1359. We followed the royal tracks in a 900-kilometer jeep expedition in June 2005 and discovered that many of the places can still be identified. Amrit Gomperts Renes, the caravan passed through a for- descending the steep ravine is impossi- cape of Tanjung Papuma, nowadays a human hands on the southern shore of est referred to as Jati Gumelar or ‘spread ble. Thus, in 1359, the wooden or bam- small tourist resort. The rocks jutting up Ranu Segaran, in front of a terraced gar- out teak trees’ (DW 23.1). The Dutch boo bridge may have been in a moul- close to the beach remain as Hayam den; this site may well indicate the loca- he expedition departed from the topographic maps show details of vege- dering state but it could not have been Wuruk may have seen them (see photo- tion of the bwat ranten. Tcourt of Majapahit, during the day tation that locate the forest near the vil- entirely in tatters. Such bridges chal- graph). of the full moon on 8 September 1359. lage of Tasnan which my Javanese trav- lenge our archaeological imagination. At the end of the journey, the royal car- The royal caravan drove in ox-carts, with el companions recognized as jati ‘teak’.
    [Show full text]
  • The Mandala Culture of Anarchy: the Pre-Colonial Southeast Asian International Society
    The Mandala Culture of Anarchy: The Pre-Colonial Southeast Asian International Society Pandu Utama Manggala Australian National University, Australia Abstract Throughout the years, study on pre-colonial Southeast Asian international relations has not garnered major attention because it had long been seen as an integral part of the China- centred tribute system. There is a need to provide greater understanding of the uniqueness of the international system as different regions have different ontologies to comprehend its dynamics and structures. This paper contributes to the pre-colonial Southeast Asian literature by examining the interplay that had existed between pre-colonial Southeast Asian empires and the hierarchical East Asian international society, in particular during the 13th- 16th Century. The paper argues that Southeast Asian international relations in pre-colonial time were characterized by complex political structures with the influence of Mandala values. In that structural context, the Majapahit Empire, one of the biggest empires at that time had its own constitutional structures of an international society, albeit still sought close relations with China. Keywords: Pre-Colonial History, Southeast Asia, Mandala, Tributary System Introduction Southeast Asian countries were far from peaceful and stable under the tribute Throughout the years, study on pre- system. Fierce competition for survival and colonial Southeast Asian international domination had characterized the balance relations has not garnered major attention of power politics throughout the pre- because it had long been seen as an integral colonial era (Shu 2012b, p. 46). part of the China-centred tribute system. For that reason, there is a need to Moreover, Southeast Asia has often been provide greater understanding of the regarded as a political backwater uniqueness of the international system as compared to East Asia because Southeast different regions have different ontologies Asia as a region is seen as relatively to comprehend its dynamics and structures.
    [Show full text]
  • George Yeo, Minister
    National Archives of Release No.: 23/NOV 03B-l/94/11/09 SPEECH BY BG (NS) GEORGE YEO, MINISTER (INFORMATION AND THE ARTS) AND (HEALTH), AT THE OPENING OF THE LEGACY OF MAJAPAHIT AT THE NATIONAL MUSEUM ON WEDNESDAY, 9 NOVEMBER 1994 AT 6.00 PM To many Singaporeans, Majapahit is an ancient empire we read of only in the pages of a history textbook. The Kingdom of Majapahit ruled by Hindu Kings was the largest empire ever established in Southeast Asia from the 13th century to the 16th century. It was founded in East Java in 1294, exactly 700 years at the end of Kublai Khan's invasion. In the 14th century, Majapahit became a great centre of power in the entire Malay Archipelago. Its sway spread over much Administratively the empire was loosely bound by tribute paid in products and services to the centre by small states in the region including old Singapore, then known as Temasek. In the 15th century it was gradually torn apart by civil war. The trading ports of Java's north coast, where Islam was becoming popular, came into conflict with the traditional centre of power in the rice-growing interior. Majapahit authority in the Malacca Straits was increasingly contested by an emergent Malacca. By the time the Portuguese conquered Malacca in 1511, only a shell was left of Majapahit. Through archaeology and historical writings, we know that Majapahit had a major influence on the politics and culture of old Singapore. Both the 14th Century poem, Nagarakertagama and the 17th century Pararaton (Book of Kings) mentioned Temasek as part of the Majapahit empire.
    [Show full text]
  • Accounting and Accountability Strategies of Gajah Mada's
    IOSR Journal of Economics and Finance (IOSR-JEF) e-ISSN: 2321-5933, p-ISSN: 2321-5925.Volume 5, Issue 6. Ver. I (Nov.-Dec. 2014), PP 19-24 www.iosrjournals.org Accounting and Accountability Strategies of Gajah Mada’s Government: Analysis of Power – Knowledge Calysta Dessi Rosyinadia1 , EG Sukoharsono2 , A Djamhuri3 1 Postgraduate Program, Faculty of Economic and Business, University of Brawijaya. Malang-Indonesia 2 Faculty of Economic and Business, University of Brawijaya. Malang-Indonesia 3 Faculty of Economic and Business, University of Brawijaya. Malang-Indonesia Abstract: This study is aimed to more deeply analyze the history of accounting in Indonesia, particularly in the Majapahit empire in the reign of Gajah Mada as the mahapatih (Prime Minister). The role of Gajah Mada in the establishment of the unity of archipelago has a significant contribution to the development of the accounting ideas in Indonesia. In addition to the expansion of the territory expressed in the Palapa oath, Gajah Mada committed to his own mission to improve the economy of Majapahit Empire. Gajah Mada’s accounting strategy is one of successful strategy that formed Indonesian archipelago. In the age of Gajah Mada, Majapahit was one of the biggest ports with biggest warehouse in Asia frequently transited by foreigners from various countries. Moreover, Gajah Mada used his power to formulate legislation governing Majapahit taxes and penalties. In the Gajah Mada reign, Majapahit Empire is levied kinds of taxes, namely: (a) trade tax, (b) tax for foreigner, (c) exit-premit tax,(d) land tax, and (e) arts tax. Keywords: Gajah Mada, Accounting History of Indonesia, Foucault Power-Knowledge Framework I.
    [Show full text]
  • Kawasan Heritage Jalan Gajah Mada Sebagai Upaya Pelestarian Kawasan Kota Tua Denpasar Bali
    Jurnal Industri Pariwisata e-ISSN : 2620-9322 Vol 1, No. 1, 2018 KAWASAN HERITAGE JALAN GAJAH MADA SEBAGAI UPAYA PELESTARIAN KAWASAN KOTA TUA DENPASAR BALI 1 2 Derinta Entas , A.A. Istri Putera Widiastiti 1Jurusan Usaha Perjalanan Wisata, Sekolah Tinggi Pariwisata Sahid, Jakarta 2Program Studi DIV MPH, Sekolah Tinggi Pariwisata Bali Internasional, Denpasar Email korespondensi: [email protected] ABSTRAK Kawasan wisata Jalan Gajah Mada Denpasar sebagai kawasan heritage di kota Denpasar memiliki sejarah panjang. Kawasan yang merupakan pusat niaga dan bisnis terbesar, dihuni oleh mayoritas kaum etnis Tionghoa. Kawasan heritage Jalan Gajah Mada merupakan kawasan kota tua Denpasar. Perkembangan kota Denpasar lebih mengarah kepada konsep kota urban. Penataan dan pengembangan kawasan tersebut memberikan wajah baru bagi kota Denpasar khususnya di kawasan Jalan Gajah Mada. Ada kekhawatiran bahwa bangunan-bangunan lama yang mendominasi di sepanjang kawasan Jalan Gajah Mada tersebut akan hilang tergerus pertumbuhan kawasan tersebut. Upaya-upaya dilakukan untuk mempertahankan heritage area ini. Tujuannya untuk menjaga peradaban kota tua dari perkembangan sporadis pembangunan kota besar khususnya kota Denpasar. Bangunan-bangunan yang dikatagorikan heritage building di kawasan heritage Jalan Gajah Mada memiliki nilai estetik dari eksterior maupun interiornya yang perlu untuk dijaga kelestariannya. Kata Kunci: heritage area, kota tua, kota urban ABSTRACT Tourism area Gajah Mada street Denpasar as the heritage area has a long stories. This area as the biggest center of business and trade at Denpasar city, inhabited by the majority of the chinese ethnic. Heritage area of Gajah Mada street is one of the old city at Denpasar Bali. Development cities of Denpasar directed to the concept of urban city.
    [Show full text]
  • Gayatri Dalam Sejarah Singhasari Dan Majapahit1
    16 SEJARAH DAN BUDAYA, Tahun Ketujuh, Nomor 2, Desember 2013 GAYATRI DALAM SEJARAH SINGHASARI DAN MAJAPAHIT1 Deny Yudo Wahyudi1 Jurusan Sejarah FIS Universitas Negeri Malang Abstrak: Gayatri is an important woman figure in history of Majapahit. As a main family member, she had central role, although her role is invisible. Her status as Rajapatni gave her a big power, so she ascended her husband’s throne after her son in law, who has no son, died. Her Pendharmaan becomes an important source to be studied because of its vague of supporting data. Key Words: Gayatri, history, Singhasari, Majapahit Pergulatan menarik ditunjukkan Prof. Drake Singhasari sebagai pendahulu raja-raja (mantan Diplomat Canada) ketika akan Majapahit. Sumber lain selama ini hanya memilih tema tulisan sejarah sebagai kebiasa- Pararaton dan Nagarakartagama. Informasi an beliau ketika bertugas di luar negeri. yang diberikan oleh Mula-Malurung banyak Pilihan terhadap sosok Gayatri sebagai bahan yang memperkuat atau bahkan memperjelas tulisan patut diacungi ibu jari karena beliau kisah dalam Pararaton, karena tidak semua tidak tergoda untuk mengangkat nama-nama hal kisah dalam Pararton tergambarkan besar dalam sejarah Majapahit, semisal Prabu dengan jelas dan justru beberapa menimbul- Wijaya, Hayam Wuruk, Patih Gajah Mada kan pertanyaan. ataupun kalau tokoh wanita, Tribhuana dan Silsilah raja-raja Singhasari me- Suhita yang lebih banyak perannya dalam nunjukkan bahwa semua cabang dalam sejarah kerajaan. Selanjutnya saya akan keluarga ini pernah memerintah3 dalam tahta sedikit berdiskusi dengan tulisan Prof. Drake Singhasari. Hal yang menarik bahwa politik melalui tulisan sederhana, karena jika me- perkawinan selain sebagai upaya konsolidasi lakuklan kontra tulisan memerlukan waktu dan meredam suksesi juga dapat berakibat panjang untuk mempersiapkan suatu proses berlawanan, yaitu penuntutan hak atas tahta.
    [Show full text]
  • Nancy J. Smith-Hefner
    NANCY J. SMITH-HEFNER Associate Professor, Associate Chair Department of Anthropology, Boston University, Boston, MA 02215 USA. Tel.: (617)353-2198/95; Fax: (617)353-353-6408 PROFESSIONAL EMPLOYMENT 2001-Present. Associate Professor (tenured), Department of Anthropology, Boston University. 1994-2001. Associate Professor of Linguistics and Anthropology (tenured), Graduate Program in Applied Linguistics; Adjunct Professor, Department of Anthropology, University of Massachusetts, Boston. 1999. Visiting Research Associate, Center for Women’s Studies, Gadjah Mada University, Yogyakarta, Indonesia. 1987-1994. Assistant Professor of Linguistics and Anthropology, Graduate Program in Bilingual/English as a Second Language Studies, Department of English, University of Massachusetts, Boston. 1984-1987. Visiting Assistant Professor, Graduate Program in BIL/ESL Studies, Department of English, University of Massachusetts, Boston. l984. Visiting Professor, Department of Anthropology, University of Massachusetts. 1984, Summer. Program Director, Indonesian Language Program, Southeast Asian Summer Studies Institute, University of Michigan, Ann Arbor. EDUCATION 1983, Spring. Doctor of Philosophy in Linguistics, University of Michigan, Ann Arbor. Dissertation Title: Language and Social Identity: Speaking Javanese in Tengger. 1978, Summer. U.S. Office of Education Program in Advanced Indonesian, IKIP Malang, East Java, Indonesia. 1977, Summer. Indonesian Summer Studies Institute, University of Wisconsin, Madison, Intensive Indonesian and Javanese Language Study. 1976. Master of Arts, Department of Linguistics, University of Michigan, Ann Arbor. 1974. Bachelor of Arts in Comparative Literatures, Residential College, University of Michigan, Ann Arbor. 1972-73. L’Universite de Provence, Aix-en-Provence, France. Comparative Literatures (French and Italian). ADMINISTRATIVE DIRECTORSHIPS 2010-present. Associate Chair, Department of Anthropology, Boston University. 2003-2009. Director of Undergraduate Studies, Department of Anthropology, Boston University.
    [Show full text]
  • Book Reviews
    200 WacanaWacana Vol. Vol.15 No. 15 1No. (2013): 1 (2013) 200–210 BOOK REVIEW 201 BOOK REVIEWS Boechari, Melacak sejarah kuno Indonesia lewat prasasti/Tracing ancient Indonesian history through inscriptions; Kumpulan tulisan/Writings of Boechari. Jakarta: Kepustakaan Populer Gramedia in collaboration with the University of Indonesia and the École française d’Extrême-Orient, 2012, xxxi + 644 pp., Bibliography, Index. ISBN (Indonesia) 978-979-91-0520-2, ISBN (France) 978- 285-53-9473-2. Price: IDR 59,000 (soft cover). Peter Worsley Department of Indonesian Studies, School of Languages and Cultures, University of Sydney [email protected] The book is a very welcome addition to the library of studies about the ancient history of Island Southeast Asia. In it, the reader will find a collection of essays by Indonesia’s most eminent epigraphist and ancient historian, the late Professor M. Boechari. Boechari enjoyed a distinguished career as a teacher and a researcher in the University of Indonesia, Gajah Mada University, Udayana University, the Archaeological Service of Indonesia, and as member of the committee for major Indonesian research projects which included the Sejarah Nasional Indonesia, the consultative committee for the restoration of the Borobudur, the project for the restoration of the former capital of Majapahit, and the consultative committee for the SEAMEO Project on archaeology and fine arts on which he cooperated with other Southeast Asian archaeologists on the history of Śrīvijaya. His epigraphical contribution to the ancient history of Island Southeast Asia brought him well-deserved international recognition. The thirty-eight studies contained in the present volume published between 1960 and 1991 in both Indonesian and English are an excellent record of Boechari’s interest in a wide number of important historical issues.
    [Show full text]
  • Curriculum Vitae Richard Fox 3 Materials in Preparation (Continued) • Practices Unseen: an Inquiry Into the World of Balinese Offerings
    RICHARD FOX 1030 Main Street, Dennis, MA 02638, USA email [email protected] web http:// berubah.org tel +1 508-331-5412 Employment and Other Appointments • Research Associate, Department of Anthropology Harvard University, Cambridge, MA. 2011-12. • Fulbright Senior Scholar, Indonesia Universitas Udayana (Denpasar, Bali) & University of Chicago, 2010-2011 • Assistant Professor of the History of Religions, University of Chicago Divinity School, 2006-2010 • Visiting Assistant Professor, Department of Religion with an adjunct appointment in Asian Studies Williams College, 2004-2006 • Research Affiliate, Peabody Museum of Archaeology and Ethnology Harvard University, Cambridge, MA. 2003-04. Education • PhD in Religious Studies and Cultural Anthropology, 2002 School of Oriental and African Studies, University of London Dissertation: From Text to Television: Mediating Religion in Contemporary Bali. • MA with Distinction in Oriental and African Religions, 1995 School of Oriental and African Studies, University of London Thesis: Gotama, Buddha and Tathāgata: Three Facets of the Identity of Sakyamuni Buddha Exams: Sanskrit Language, Buddhist Studies, Indian Philosophy • BA in Religious Studies with High Honors, Phi Beta Kappa, 1994 University of California at Santa Barbara Honors Thesis: An Ethnographic Study of Religious Practice in a Rural Balinese Village. Teaching and Examining • University of Chicago Divinity School: Graduate Courses: Contemporary Theory for the Study of Religion; Why Media Matter; Contemporary Perspectives on Religion, Media and Society; Mass Media and Religious Violence; Other People’s Practices; History and Complexity; The Idea of Religion in Bali; Religion and Performance in Java and Bali; Reading Courses: Religion and Society in Contemporary Sri Lanka; Issues in the Study of Religion and Society in Contemporary Bali; Qualifying Exams: Contemporary Theory; Globalization and Postcoloniality; Religion and Society in Southeast Asia; Ethnography of Bali.
    [Show full text]
  • Nagarakretagama
    THE "SAMAYA" OF BHARADAH AND KUTURAN* Soewito Santoso For those who have visited Bali, and for those who are conversant with the ancient history of Java, the names of Bharadah and Kuturan will not be unfamiliar. The former will simply remember how readily the Balinese refer to these figures. The latter, however, will recall the complex problems involved in interpreting the actions of these two men as recorded in the old literature of Java and Bali--the Nagarakre­ tagama , the Pararaton, the Calon-Arang, the Ramayana and so forth. Among these texts the Nagarakretagama is unique in that it is the only known manuscript dealing with the history of the kingdom of Maja- pahit (1292-1520) which was written when the kingdom was still at the height of its power.* 1 In their attempt to uncover the history of this once most powerful kingdom in Southeast Asia, scholars such as Brandes, Kern, Krom, Berg, Pigeaud and Poerbatjaraka have studied the Nagara­ kretagama carefully, but have inevitably come to conflicting conclu­ sions. The text has been published four times, most recently by Pigeaud, who supplied an extensive glossary and notes.2 But the last word has surely not yet been spoken. One of the central issues for these scholars has been the nature of the historical relations between Java and Bali. Since the reign of the eleventh century Javanese king, Erlanggya, Bali was off and on a dependency of Java. Berg, one of the most vigorous students of this relationship, has persistently expressed the view that the conquest of Bali by Majapahit during the reign of Hayam Wuruk was completely justi­ fied on the basis of an agreement {samaya) made earlier between Bhara­ dah and Kuturan at the time when Java was still ruled by Erlanggya.
    [Show full text]