Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 27 (2),27(2), 2017: 2017 238 -248 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v27i2.8660

THE ROLE OF CHINESE IN COMING OF TO : TEACHING MATERIALS DEVELOPMENT BASED ON

Hendra Kurniawan Department of History Education, Faculty of Teacher Training and Education, Sanata Dharma University,

ABSTRACT ABSTRAK

The aim of this research was to describe the Penelitian ini bertujuan mendeskripsikan role of Chinese in coming of Islam to Indone- peran Tionghoa dalam masuknya Islam ke sia in XV-XVI century and developed it into a Indonesia pada abad XV-XVI dan mengem- history teaching materials based on multicul- bangkannya menjadi bahan ajar sejarah ber- turalism. It was a library research with histori- basis multikulturalisme. Penelitian ini merupa- cal approach. Data that were obtained from kan penelitian kepustakaan dengan pendeka- various sources analyzed by qualitatively de- tan historis. Data diperoleh dari berbagai scriptive into teaching materials integrated sumber dianalisis secara kualitatif deskriptif into curriculum. The results showed that there menjadi bahan ajar untuk diintegrasikan ke were some historical facts, strengthen the role dalam kurikulum. Hasil penelitian menunjuk- of Chinese in the coming of Islam to Indonesia kan bahwa terdapat berbagai fakta sejarah in the XV-XVI centuries. The study compiled yang menguatkan peran Tionghoa dalam ma- into teaching materials that can be integrated suknya Islam ke Indonesia pada abad XV- into curriculum 2013 on Indonesian History XVI. Kajian tersebut disusun menjadi bahan subjects for high school class X. Developed ajar yang dapat diintegrasikan ke dalam Ku- teaching materials can disseminated multicul- rikulum 2013 pada mata pelajaran Sejarah turalism values in students to realize a harmo- Indonesia untuk SMA kelas X. Bahan ajar nious society. sejarah yang dikembangkan dapat menyemai nilai multikulturalisme dalam diri siswa untuk Keywords: Chinese, coming of Islam, history mewujudkan masyarakat yang harmonis. teaching materials, history learning, multicul- turalism. Kata kunci: Tionghoa, masuknya Islam, - han ajar sejarah, pembelajaran sejarah, mul- tikulturalisme.

Author correspondence Email: [email protected] 238 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 27(2), 2017

INTRODUCTION Abi Talib. Islamic religion growed and Chinese migration to the archipelago be- expanded continuously under the Bani gan in the ninth century, during the Tang Umayyad, Bani Abbasids, and Cordoba. Dynasty, with the purpose of trading and The territory expanded from Spain, - seek a new life. Allegedly these migrants rocco, to (Soekmono, 1973: 12-21). came from in 's southwest. Islam was based on the Quran and Yunnan was provenance of pre- the Sunnah that examined into Fiqh. The historic transmigration that divided into Faqih (faqih experts) encouraging the Proto Malayan tribes and Neo Malayan tribes, emergence of group or sect. Soekmono developed into the tribes in the archipela- (1973: 25) describes four famous sects. go. This means that there is a tangle of with the of Abu Hanifa (699 cognation between Chinese with largely -767) grown in Turkey, India, and south- tribes in Indonesia. Therefore, where ern China. Maliki with the imam Malik tribes that can be categorized indigenous ibn Anas (713-795) in the North African and pure-blooded were very vague and region. Shafi with the imam unscientific (Setiono, 2008:17). ibn Idris As-Shafi'i (767-820), that covered Chinese existence for centuries had Hadramaut (South Yemen), Egypt, Mala- been coloring life’s harmony in archipela- bar beaches and Coromandel (India), and go. Setiono (2008: 41) says the Chinese Indonesia areas. Hanbali with the imam has been product of history. The number Ahmad ibn Hanbal (807-855) especially in of people reached tens of millions, not in- Central Arabia. cluded the ancestry, result of interbreed- Islam started to come into ing. The existence of Chinese society with around the XIV century that was generally their culture encourages acculturation. based on Indian and theories. Thus the Chinese equal to tribes or other Soekmono (1973: 7, 42-43) explains that ethnic groups in Indonesia who contribute legacy of Islam contained many elements to build this country. It is appropriate if of (western India). Discovery of the Chinese have same opportunities to be Arabic tombstone containing death of Fat- revealed their roles in history. ima bint Maimun in Leran, Gresik and Historical facts show that Chinese tombs in the king Samudera Pasai's tomb migration flows took effect for the devel- showed a resemblance to the tomb in Gu- opment of several religions in Indonesia. jarat. While the Arabic theory was based In the first period, they brought original on the sect that evolved in Indonesia, religion of and Buddha. Later namely Shafi instead Hanafi. However, in the period of XV-XVI centuries, - according to Al Qurtuby (2003: 224), the nese migrants began to bring Islam that development of new Shafi occurred in spread to Java. Even earlier, in the thir- XVIII-XIX century, but Islam had devel- teenth century, there had been Chinese oped in Java long before it. settlements in the archipelago. In addition to these two theories, Data mention at the Emperor Yonghui of there is another theory that shows the Chi- the (651 AD), Islam had nese role in the coming and development been spread in China (Setiono, 2008: 25). of Islam in Java. Sumanto Al Qurtuby Islam first emerged and evolved in (2003) provides strong evidence on the and Medina, Arabian around the emergence of Sino-Javanese Muslim Cul- VII century. This religion brought by ture. Another fact was the arrival of Ad- Prophet Muhammad that was descendant miral He or San Bao from of the Quraish tribe. After Prophet Mu- Yunnan Province to Java. He was an Is- hammad, Islam’s leadership alternately lam devout follower from Hui. From the was in the hands of Khulafaur Rasyidin, five major tribes in China, namely the the four successor caliph of the Prophet, Han, Manchu, Mongol, Hui, and , there were Abu Bakar, Umar bin al- Islam widely embraced by Hui. Many Khattab, Utsman bin Affan, and Ali bin Muslims were included in voyage (Kong,

239 Paramita: Historical Studies Journal, 27(2), 2017

2013: 37). So the arrival to archipelago political implications, social, and econom- was also possible to bring the influence of ic. It should be accepted if it is proved the Islam. spread of can’t be sepa- Slamet Muljana (1968) in his book rated from the role of Chinese. The prob- Runtuhnya Kerajaan Hindu-Jawa dan Tim- lem is this thought been silenced by the bulnya Negara-negara Islam di regime for political reasons. mention that mostly Walisanga are a Chi- Now in the reform era, these ideas nese descent. This controversial book ever should be reexamined and introduced was banned by the Attorney General, but through history teaching materials in the Chinese influence in the spread of Is- school. Therefore, this study will describe lam in Java did have strong historical evi- the role of Chinese in the coming of Islam dences. De Graaf and Pigeaud (1997) in to Indonesia in the XV-XVI centuries and their book Cina Muslim di Jawa Abad XV developed it into teaching materials that dan XVI: Antara Historisitas dan Mitos rein- can be integrated into curriculum 2013 on forces Muljana Slamet’s opinion. Both Indonesian History subject for high refer to Parlindungan’s (1964) writing en- school class X. The developed teaching titled that contained materials can disseminate multicultural- Poortman's research about Chinese- ism value in students to realize a harmoni- language primary sources from Sam Poo ous society. Kong temple . In reality, history learning in school RESEARCH METHOD also emphasize two general theory, Islam This research was a library research with a came from Gujarat, India, or directly from historical approach to describe the Chi- Arab precisely Hadramaut, South Yemen. nese role in the coming of Islam to Indo- After that the role of Arab scholars or Java nesia in the XV-XVI centuries. Further- is more highlighted. Chinese role in the more, the data developed as teaching ma- coming and development of Islam in In- terials that could be integrated into curric- donesia is never touched. Whereas the ulum 2013 on Indonesian History subject evidences of this theory commonly found in high school class X. Teaching materials and has long been studied by many ex- development based on the history of mul- perts. Islamic era relics that contain Chi- ticulturalism was done in qualitative de- nese elements until now still can be found. scriptive by emphasizing a variety of infor- Recognition of the role of Chinese mation on the problems studied and prior- need to be given to support the formation itize processes and meanings (Sutopo of national character through history 2006: 40). learning. History is not only mastery of Collecting data using tech- knowledge, but also learn lessons from niques. Primary sources used was past events. So history learning can gener- Poortman's research manuscript about ate awareness of unity, fraternity and soli- Chinese-language primary sources from darity to unite the nation faced disintegra- temple Semarang in the tion threat. History learning is full of mor- book Tuanku Rao written by Parlindungan als teachings and useful wisdom in resolv- (1964) and reissued by LKiS in 2007. It ing multidimensional crisis in daily life supported by secondary sources such as (Aman, 2011: 31-32, 35). books and documents. The books used Reality that Indonesia is multicul- had a relation to Chinese influence in the tural nation can’t be denied. History learn- coming and development of Islam in Java. ing has a role in growing multiculturalism. The documents used was curriculum 2013 According to Tilaar (2004: 82) multicul- for Indonesian History subject on high turalism derived from word multi and cul- school level. tural, so multiculturalism means the diver- Data analysis included searching sity of culture. Plural implies manifold and collecting resources from the private and there is acknowledgment of it with books collection, library, or purchasing.

240 Paramita: Historical Studies Journal, 27(2), 2017

Read and recorded the data obtained that keep the peace. was ordered to were relevant to the research topic by us- lead the voyage as an admiral. Not a few ing historical analysis technique that prior- of Muslims who had been invited by itizes the interpretation sharpness. As an Zheng He in his voyages, such as Wang analytical tool used theoretical review to Jinghong, Hou Xian, , analyze socio-cultural context and the use Chongli, Hasan, Sha'ban, and Pu Rihe of multidimensional approach (Karto- (Kong, 2013: 37). dirdjo, 1992: 2). After the stage, it com- According to Kong (2013: 61), on piled into teaching materials and analysis Zheng He’s seven-time voyages recorded of the importance of disseminating of mul- his fleet each visited to , and six ticulturalism value. times to Java. Setiono (2008: 45) ex- plained in 1405, Zheng He layover in RESULT AND DISCUSSION Samudera Pasai to meet Zainal The Chinese Role in the Coming of Is- Abidin Shah Bahian to open political and lam to Indonesia trade relations. In 1407, Zheng He also The era of Tang Dynasty and Song Dyn- layover at and formed the first asty in the seventh century was believed to Chinese Muslim community in the archi- be beginning of Islam into China. Islam pelago. So the Chinese people existed long got big attention during dynasty before Cheng Ho arrived. Zheng He's sev- around the XIV century. Evidence about en-time voyages could be seen in the Tain this even down to Indonesia. In 1953, the Ling Fei Ying Zhi inscriptions (Notes National Museum showed off a on the efficacy of the Sacred Goddess) bowl and plate with Arabic writ- built by Zheng He in Changle, ing on it that turned out to be a relic of the Province (). , brought to archipelago In the "Malay Annals of Semarang around the year 1456 to 1478 (Kong, and (MASC)", De Graaf and - 2013: 51). It was once again reinforces the geaud (1997: xxii) mention that the histo- belief that Chinese had a role in the spread ry of Chinese Muslims in Java began in of Islam in Java, that had been started the XV-XVI century with arrival of Zheng since the XV century or the . He's fleet. Zheng He helped in spreading The influence of shipping and trade Islam among Chinese Malay. In 1419, relations between archipelago and China Zheng He appointed Bong Tak Keng in the spread of Islam could not be sepa- in Campa to set Hanafi Chinese Muslim rated from the role of Admiral Zheng He. communities in . Next Hajj Zheng He's fleet became a symbol of the Gan Eng Cu was assigned to take care of Ming Dynasty triumph that was first people of Chinese Muslims in sailed in Pacific and in 1405 and had also sent to to oversee the and periodically continued until year Chinese Muslim communities in Java. 1433. Zheng He's expedition recorded The arrival of Zheng He encouraged more nearly a century earlier than Columbus' Chinese people embraced Islam (Tan, voyage that started in 1492 and Vasco da 2010: 276) Gama in 1497 (Kong, 2013:5). Kong (1999: 24) gives confidence Zheng He (Ma He) came from Yun- that before the XIII century, there were nan Province, known as Eunuch San Bao already Chinese Muslims in Indonesia. from Hui who embraced Islam. His father Far in the half of the ninth century, when named Ma Hazhi (Haji Ma), his father the rebel army with leader Chao and grandfather had fulfill the fifth pillar occupied , Chinese Muslims of Islam. Zheng He served the Emperor and Arab and Persian merchants in large Yong Le of Ming Dynasty. Around the amounts from Guangzhou flocked to flee beginning of the fifteenth century, Emper- to Palembang and Sriwijaya. The number or Yong Le instructed to do voyages to of Chinese Muslim communities gradually Western Ocean to promote friendship and decreased. It caused the breakup between

241 Paramita: Historical Studies Journal, 27(2), 2017

Java and China due to deterioration of the 1479 that became the first Islamic king- Ming Dynasty (Parlindungan, 2007: 667). dom in Java. kingdom then De Graaf and Pigeaud (1997: 81) suffered a setback. managed also gives explanation that Hanafi sect is to become basic founder of Islam develop- always associated with first-generation ment in Java, although unfortunately he Chinese immigrant (from Yunnan and wasn’t gotten a long life to see his dreams Swatow) that was the Hui. The arrival of came true. the next generation Chinese (majority Tan (2010: 339) explained the nine were Han's people from Fujian or Hok- trustees who had Chinese origins or Sino- kien) wasn’t a propagator of Islam. So the Javanese based on Slamet Muljana’s cross sect’s transition from Hanafi which had checking on records, decreasing effect to Shafi would be very Serat Kanda, and Malay Annals of Semarang possible to occur. The transition’s reason and Cirebon (MASC), as follows: (1) Sunan was quite strong even though the history Ampel-Raden Rahmat alias Bong Swie hadn’t been able to clearly reveal the pro- Hoo, founder of Shafi’s Java Muslim com- cess that was still fraught of interpretation munity Shafi sect; (2) - Associated to the sect’s transition Raden Makhdum Ibrahim alias Bong Tak also could not be separated from the role Ang, son of Sunan Ampel; (3) Sunan Dra- of Walisanga or nine preachers who actual- jad-Raden Qosim alias Bong Tak Keng, ly lived during different era. Slamet Mulja- Sunan Bonang’s brother; (4) - na (2005) in his book entitled Runtuhnya Raden Paku (possibly non-Chinese alt- Kerajaan Hindu-Jawa dan Timbulnya Negara hough since childhood he treated by -Negara Islam di Nusantara (first published Sunan Ampel); (5) -Raden in 1968) revealed the controversial things Said alias Gan Si Cang, a Chinese cap- about Walisanga existence. Slamet Mulja- tain, son of Gan Eng Cu, leader of the na mention that some of Walisanga sus- Chinese Muslim community in Philipines. pected of Chinese descent. One was the Sunan Kalijaga are and culture lovers Sunan Ampel named Bong Swie as a means of spreading of Islam. The fa- Hoo. mous orchestra was created by In line with Slamet Muljana, Se- him for use in Demak he built; (6) tiono (2008: 47) mentions Bong Swie Hoo -Jafar Sadik, scholars from was the grandson of Hajj Bong Tak Keng, Arab, Islamic reformer in the Demak Sul- Campa's ruler appointed by Zheng He. tanate, driving change from the Hanafi Sunan Ampel married to Nyi Gede Ma- sect became Shafi; (7) Sunan Muria- nila, son of Gan Eng Cu. De Graaf and Raden Umar Said, son of Sunan Kalijaga Pigeaud (1997: 183-184) describes Sunan (the was unknown, most Ampel initially adhered to Hanafi sect, likely were not given a Chinese name be- but in the middle of the fifteenth century, cause of his father, Sunan Kalijaga applied Sunan Ampel started paying attention to cultural and society life of Java so much); Shafi’s development. The reason was for (8) Sunan Gunung Jati-Syarif Hidayatul- having broken off social and cultural rela- lah / Faletehan alias Anbo or Toh A tions with Hanafi Muslims in China due Bo, founder of Cirebon Sultanate; (9) to the decline of the Ming Dynasty. Since alias Jin Bun, the founder of it, Sunan Ampel focused on non-Chinese the (Sunan Kota). Muslim community in . Seven of the nine trustees, except Sunan Ampel wanted to build a Ja- Sunan Giri and Sunan Kudus, allegedly va Muslim community to replace the com- had their origin from Sino-Javanese. Inter- munity deterioration of Chinese Muslim estingly, Sunan Kudus on Parlindungan of Hanafi sect. Tan (2010: 325-326) fur- (2007: 661) was named as Ja Tik Su or ther reveal that these plans actualized Zha Dexu. Regarding the status of Raden when Jin Bun alias Raden Patah succeed- Patah also a bit confusing. In some lists, ed in establishing the Demak Kingdom in the name Raden Patah weren't included,

242 Paramita: Historical Studies Journal, 27(2), 2017 and he was not given Sunan’s title as oth- troduced such as bean sprouts, tofu, taoco, ers. Nevertheless, there was also trying to noodles, soy sauce, fennel, and other fla- give him title as Sunan City (Tan, 2010: vorings. It encouraged the emergence of 340). While Maulana or currently familiar foods in many people, Sunan Gresik even included in the Wa- such as meatballs, noodle, miehun, capcay, lisanga list although he wasn’t live in the spring rolls, bakpia, dumplings and many early period when the board of trustees more. were just beginning to form. Maulana Ma- Furthermore, Lombard suspect the lik Ibrahim allegedly came from Gujarat influence of Chinese to Java via Campa. or the Middle East. This allegation appeared from the Based on Tan’s explanation (2010: mosque’s tiered roof like Meru that remi- 344-345) could be concluded that the Chi- niscent to Zhenhailou structure in Canton nese role in the coming of Islam into Indo- that was used as an observation post. Ac- nesia was divided into two periods. The cording to Al Qurtuby (2003: 178), Lom- Zheng He’s expedition was the first period bard’s information in line with of Islam coming, brought by Chinese Pandeglang headman's word, a Tubagus Hanafi. They were not a religious teacher that were still descendants of the Sultan of or preacher, but diplomats and merchants. . Terraced roof shape (Masjid Ban- The spread of Islamic influence was lim- ten with five stacks and Demak Mosque ited to Hoakio society (Chinese immi- with three stacks) is a Chinese influence. grants). The emergence of Walisanga Banten Great Mosque was built by preachers that had their origins from Sino- Chinese architects named Cek Ban Cut in Javanese could be termed as the second 1620 (Setiono, 2008: 61). He made the generation. They no longer adhere to look like a pagoda. Besides it, Hanafi sect but began to join in Shafi that Maulana Hasanuddin, King Banten, was was more compatible and appreciating the once married to a Chinese princess. Al spirit of Javanese Muslim culture that Qurtuby (2003: 194) also mentioned when could not be separated from the roots of the VOC was under Cornelis de Houtman local traditions (Al Qurtuby, 2003: 196). landed for the first time in Banten, it had Sect's transition (intiqal al-mahzab) found the existence of Chinese Muslim was a natural thing happened when it’s no people. This chinese Muslims were re- longer able to answer the problems and ferred as Cina cukuran (Geschoren Chi- needs of community. The belief that Shafi neezen). was more in line with the conditions and Including the existence of and social relations of Javanese society en- kentongan in the mosque. Bedug was in- couraged Walisanga and the subsequent spired from a drum in temples. Some dec- Islamic preachers to know more about the orative motifs on ancient was . This was a marker that identical with Chinese characteristics. separated between Chinese Muslim com- Traces of Chinese architectural influences munity of Hanafi sect and Sino-Javanese on the local religious buildings that Zheng Muslim community of Shafi sect (Tan, He was visited is still look apparent, like a 2010: 346). This new community encour- terraced roof, pagoda-shaped tower, angle age to the birth of cross culture that Al curves roof and wood carved. Middle Qurtuby (2003: 177) referred as Sino- Eastern-style dome just didn’t seem at ear- Javanese Muslim Culture. ly period mosques. The coming of Chinese influence Al Qurtuby (2003: 189-193) believes caused Chinese-Javanese cross culture. that some ancient temples at first might be Lombard (2005: 261) explains that the a mosque built by the Chinese Muslim Chinese introduced various types of communities in the XV-XVI centuries. plants, such as kucai, lokio, radishes, pecai, One of them was Soeh Pang Boen Gie caisim, kailan, grass jelly, until longan and Soe temple or Talang temple in Cirebon. lychee fruit. Groceries and that in- Initially it was a mosque built by Chinese

243 Paramita: Historical Studies Journal, 27(2), 2017

Muslims around 1428. The name ‘Talang’ Islam Merah were headquartered in Sema- came from the word Toa Lang, that mean rang), Resident Poortman raided this tem- a great person or honorable Your Wor- ple. He found three wagons containing . It refers to Sam Po Toa Lang or Sam various notes in . The Po Tay Jin or Sam Po Thay Kam (three notes that had been saved during the year great warriors), there were Cheng Ho, 400-500 told the Chinese role in the Kung Ping, and Fa Hien (Al Qurtuby, spread of Islam and the establishment of 2003: 187-188). the Demak kingdom with the first king Furthermore, Setiono (2008: 50) Raden Patah alias Jin Bun (Muljana, told about Cirebon Sultanate founded in 2005: xix; Setiono, 2008: 46). 1552 by Hajj Tan Eng Hoat alias Maulana Several other temples that was once Ifdil Hanafi with Sunan Gunung Jati allegedly a mosque is Temple Ja- (Syarif Hidayatullah or Faletehan) alias karta or Nyai Ronggeng Temple, Sam Toh A Bo. In 1553, Sunan Gunung Jati Poo Kong temple Tuban, and Mbah Ratu married to Ong Tien (Tan Hong Tien temple Surabaya (Al Qurtuby, 2003: 190- Nio), Hajj Tan Eng Hoat’s daughter. 193; Tan, 2010: 315-316). In addition to Bride procession ceremony was led by the former mosque which is now the tem- Tam Sam Tjay alias Muhammad Sjafei ple, there are also other historical traces in titled Tumenggung Arya Dipawiracula. tombs of Zheng He’s crewmembers in Ja- Tan Sam Tjay became a confidant in Cire- va. These tombs are still frequented by bon Sultanate later. Muslims and non-Muslims either purely He was Tan Sam Tjay who founded for pilgrimage or seek blessings (ngalap Talang mosque that later turned into a berkah). temple. Talang temple construction is sim- Setiono (2008: 46) explains that Si- ilar in form that found in Demak Mosque. no-Javanese Muslim Culture also appear temple’s direction is also facing the in the wall of Qiblah, there are wells and padasan, Chi- (Glagah Wangi mosque), several other nese-style , the pulpit, and the mosques, until the Sunan Bonang’s tomb protrudes prayer leader's place. Hajj Tan in Tuban and Sunan Gunung Jati in Cire- Eng Hoat and Tan Sam Tjay contributed bon. Many Chinese ornaments porcelain in the spread of Islam to the East Priangan plate found from the Ming Dynasty, an- and Garut (Setiono, 2008: 51). tique urns, ancient gentong and others. Similarly, in Semarang, in honor of Gentong Kong, a gift from Goddess Kiem Zheng He, built Sam Poo Kong Temple or Princess Campa (a Chinese) can be (Gedong Batu). This temple was initially a found in the museum of the Demak Great mosque. This temple was built in a cave Mosque. Goddess Kiem was a daughter of that was once the Wang Jinghong (Ong Chinese merchant named Ban Hong that King Hong) and his followers lived. In the was married to Brawijaya V, the last king fifth expedition, Wang Jinghong, Zheng of Majapahit, and gave birth to Raden He’s main assistant was ill and took a rest Patah (Jin Bun), the first king of Demak. in a cave in area Simongan area, Sema- On the mihrab in the Demak Great rang. After recovering, Wang Jinghong Mosque there are turtle ornaments shows and some of his assistant wanted to live the founding of mosque in 1401 Caka there. Zheng He supplied them a small (head=1, foot=4, weight=0, tail=1) or ship and gave advice to spread Islam reli- candrasengkala Sarira Sunyi Kiblating Gusti gion. (Setiono, 2008: 35-36). (1479 M). Al Qurtuby (2003: 182) and Sam Poo Kong Temple is also an Setiono (2008: 47) explain the use of tur- important source of Chinese role in the tles, an animal in , has spread of Islam and the establishment of many meanings. In local tradition inter- the first Islamic Sultanate in Java preted as prudence when entering the sa- (Demak). In 1928, for excuse to quell cred mosque, while in Chinese tradition, communist resistance (ISDV and Sarikat turtle became a longevity symbol. Other

244 Paramita: Historical Studies Journal, 27(2), 2017 interpretation said the turtle became a nesia, Cap Go Meh celebration is so similar Ming Dynasty victory symbol beated the to Eid, that is eating traditional foods such previous regime. By the same analogy, it as Cap Go Meh rice cake that is not in other can be interpreted as a victory of Demak countries including China. over Majapahit in 1478. This interpreta- Eid is also celebrated by sharing and tion is very likely considering the con- giving to children. Even today, struction of the Great Mosque of Demak many people aren't clumsy to call it angpao in line with the Java-China romantic rela- (Chinese term for a red envelope filled tions era, especially the Ming Dynasty. with money that usually shared at Lunar Al Qurtuby (2003: 180) also com- New Year). New clothes during Eid also mented on the phenomenon of tatal has the same meaning as the Lunar new that makes Demak Mosque very famous. clothes. Back to purity, back to fitrah. and Saka tatal is only one of the four pillars Eid is also celebrated with firecrackers that didn’t made from intact wood beams since the fasting month until the evening but from pieces of wood that stacked and takbir reverberate. tied together accurately. In the oral tradi- For the Javanese , rituals of tion, saka tatal created by Sunan Kalijaga honoring ancestors still alive by adopting with his magic that only took one night. prayers according to Islam teachings. While other pillars presented by Sunan Whether through the tradition of Sela- Ampel, Sunan Bonang and Sunan matan, Kenduri, until pilgrimage to the sa- Gunung Jati. Forming of block pieces into cred tombs. Honor to ancestors had al- saka tatal similar to the grafting technique ways alive by Chinese people as a form of of jung ship's masts from China. Setiono devotion to parents. Kong (1999: 30) also (2008: 47) saw the figure of Sunan Kalija- explained the contribution of Chinese ga allegedly a Chinese named Gan Si Muslims in the context of Sino-Javanese Cang, son of Gan Eng Cu, who were ex- Muslim Culture through the Islamic perts in shipping and previously was a works. Identity of Sino-Javanese Muslim Chinese boat captain. Culture needs to be realized as a means of The form of Sino-Javanese Muslim social integration. Culture besides on the mosque, ancient tombs, until the Chinese involvement in Teaching Materials Development establishment of new kingdom centers In Curriculum 2013, history learning is (Islam) in Java were also present in cul- designed to equip students with skills and ture that has been so attached now. Koko history's thinking ways, make awareness shirt belonged to Muslims men have same to develop the nationality values, develop models with cheongsam collar worn by inspiration, and linking local events with Chinese men. Muslim models national events in a series of Indonesian that is closed wasn't much different from history (Kemendikbud, 2016: 2). Curricu- kebaya encim, Crossbreed-Chinese-women lum development and teaching materials owned. need to be adapted to students needs. So Eid tradition also revealed the exist- the development of knowledge and skills ence of Chinese elements. Eating together aspects are more appropriate for History with the main menu of rhombus curry subjects (specialization), while materials while celebrating Eid is so identical to the development that is full of values is more Java Muslim community. The appropriate to Indonesian History subject is same as Chinese community that gath- (required). ering and eating with family becomes the Idea that the Chinese role in nation essence of the various celebrations. When history movement needs to take a place in the , especially on the learning at schools was based on the spirit closing night of Lunar New Year (Cap Go of Bhinneka Tunggal Ika () Meh), the whole family gathered to eat that become the nation’s watchword. The together. Interestingly specifically in Indo- way is incorporate these materials into

245 Paramita: Historical Studies Journal, 27(2), 2017 national curriculum in Indonesian to Indonesia refers to BC 3.7. subjects through teaching materials devel- "Analyzing various theories about the opment. Kartodirdjo in Mulyana and coming of religion and culture of Islam to Darmiasti (2009: 5) explains that history Indonesia" that clings with BC 4.7. must be objective and able to accommo- "Processing the theory information about date a variety of forces that affect society the coming process of religion and culture development. For that, the National His- of Islam to Indonesia by adopting the his- tory matter needs to reveal the activities of tory's way of thinking and submit it in various segments society, including Chi- writing". Both Basic Competencies on In- nese, so it isn’t just from elite and the ma- donesian History subject of class X gives jority group only. ample room for students to construct Teaching materials development knowledge about various theories of the begins with Basic Competency (BC) anal- coming of Islam to Indonesia. ysis. Syllabus in Curriculum 2013 com- After determining Basic Competen- piled by integrating attitudes, knowledge, cies on knowledge and skills aspects, then and skills competencies. According Ke- developed the learning indicators as table mendikbud (2016: 1, 7), after the revision 1. in 2016, these three competencies are giv- Especially from indicator "Explain- en in different forms of learning. Indirect ing the theory of Chinese role in the com- teaching for Essence Competency (EC) ing of religion and culture of Islam to In- spiritual and social attitudes (EC-1 and donesia" can be formulated the learning EC-2) by exemplary, habituation, and purpose as follows. Fristly, Through ob- school culture by noticing the subjects' serving on video and image slides about characteristics and the student’s needs and history traces of Admiral Zheng He's ex- conditions. Direct teaching is for pedition, students can explain the contri- knowledge (EC-3) and skills (EC-4) as- bution of Admiral Zheng He’s expedition pects. in spreading of Islam in Indonesia. Second- In this study, teaching materials de- ly, through dicussing Walisanga history, velopment of Chinese role in the coming students can analyze the Walisanga role

Table 1. Indicators Development by Integrating the Materials of Chinese Role in the Spread of Is- lam in Indonesia

Core Compe- Basic Competencies Developed Indicators tence EC-3 3.7 Analyzing some theories about 1. Explaining the theory of Gujarat role in the coming of religion and culture of the coming of religion and culture of Islam to Indonesia Islam to Indonesia 2. Explaining the theory of Arab role in the coming of religion and culture of Islam to Indonesia 3. Explaining the theory of Chinese role in the coming of religion and culture of Islam to Indonesia EC-4 4.7. Processing the theory infor- Collecting the evidences of India, Arab, and mation about the coming process of Chinese theories on the coming process of religion and culture of Islam to Indo- religion and culture of Islam to Indonesia in nesia by adopting the history's way of audio-visual media form. thinking and submit it in writing Source: Silabus Mata Pelajaran Sekolah Menengah Atas/Sekolah Menengah Kejuruan/Madrasah Aliyah/ Madrasah Aliyah Kejuruan (SMA/SMK/MA/MAK) Mata Pelajaran Sejarah Indonesia Kelas X. 2016. Jakarta: Kemendikbud. p 17-18.

246 Paramita: Historical Studies Journal, 27(2), 2017 that had origins of Sino-Javanese Muslims fore, learning evaluation must reach affec- in spreading of Islam to Indonesia tive, cognitive and psychomotor aspect. In For indicator "Collecting the evi- this matter, the assesment technique may dences of India, Arab, and Chinese theo- be used (Kemendikbud, 2016: 11) as fol- ries on the coming process of religion and lows. Fristly, spiritual and social attitudes culture of Islam to Indonesia in audio- aspects include observation and journals. visual media form" can be formulated the Affective assessment used as teacher con- learning goals "through arrange audio vis- sideration in developing student character ual media task, students can identify evi- further in accordance with students’ con- dences of India, Arabic, and Chinese cul- ditions and characteristics. According to tural influences (multiculturalism) in the this teaching materials development, coming process of religion and culture of teachers are expected to observe student’s Islam in Indonesia". From explanation development, especially the awareness above can be prepared the learning materi- growing of multiculturalism. Secondly, als as follows (1) Cheng Ho expeditions to knowledge aspects that can be assessed in the archipelago; (2) Identify Walisanga in teaching materials development for exam- their role as Sino-Javanese Muslim; (3) ple are doing , questions and answers, Effect of Chinese through Sino-Javanese and discussion. Thirly, skills aspect in Muslim Culture in the development of these materials development can be done Islam in Indonesia. by product assignment, make an audio- There are many learning resources visual media that contain the identifica- that can be used both book and internet. tion of multiculturalism influence evidenc- Internet can be an interesting media in es (Indian, Arabic, Chinese) in the devel- presenting these materials. Teachers can opment of Islam in Indonesia. show video of Muslims life in China or Chinese Muslims in Indonesia and about The Importance of History Learning Admiral Zheng He's voyage to the archi- Based on Multiculturalism pelago. This voyage proved that there are Efforts to present the study of Chinese role many history traces leaving in Java such in the coming of Islam to Indonesia is a as Sam Po Kong Temple in Semarang, good way to build up new perspectives in other temples that also respects Zheng He relation between Java and Chinese or his followers, ancient mosques and an- through positive historical ties. This study cient tombs. needs to be developed through history In order to achieve the learning ob- learning in schools because education is jectives, teachers should be able to find the most appropriate means for the for- appropriate learning models. Principally mation of awareness and nationality val- the approach used is student centered ues. The next generation needs to be saved learning besides scientific learning based from the negative perceptions that threat- on curriculum 2013. Students become a ens the nation's integration. study subject by find evidence of Chinese The issue that the truth of Chinese influence in the spread of Islam in Indone- role theory is still to be tested in scientific sia themselves (discovery learning). As- context can be agreed, but the evidence of signment become an important space and Chinese influence in the development of wide-opened for students in inquiry learn- Islam in Indonesia is also undeniable. ing supported by a ‘rich’ learning sources This is actually more important in efforts and easily accessible (open resources). of multiculturalism values growth. Parekh Teachers can combine various methods (2008: 221) give an explanation that it is like lecture, question-and-answer, discus- difficult to find survived culture without sions, presentations, and assignments that being influenced by other cultures. in real- engage students actively. ity, the coming of Islam to Indonesia also Curriculum 2013 using authentic or influenced by the Chinese. comprehensive assessment system. There-

247 Paramita: Historical Studies Journal, 27(2), 2017

Hilmy in Mahfud (2011: 78-79) ar- Perhimpunan INTI. gued that cultural diversity is a social real- Aman. 2011. Model Evaluasi Pembelajaran ity. Unfortunately it isn’t accompanied by Sejarah. Yogyakarta: Penerbit Ombak. a positive reception. In fact, culture diver- De Graaf, H.J. dan Th. G.Th. Pigeaud. 1997. Muslim Cina di Jawa Abad XV dan XVI: sity (and religion) give the biggest contri- Antara Historisitas dan Mitos. Yogyakar- bution of tensions and conflicts rising. So ta: Tiara Wacana. we need multiculturalism-based education Kartodirdjo, Sartono. 1992. Pendekatan Ilmu as a means to build multicultural aware- Sosial dalam Metodologi Sejarah. Jakarta: ness. multicultural education explore di- PT Gramedia Pustaka Utama. versity as an inevitability (grace of God) Kong, Yuanzhi. 1999. Silang Budaya Tiongkok and respond it by full-tolerant and egali- Indonesia. Jakarta: PT Bhuana Ilmu tarian spirits (Mahfud, 2011: 175-176). Populer. Thus the ideal of Bhinneka Tunggal Ika can Kong, Yuanzhi. 2013. Muslim Tionghoa Cheng be realized. Ho: Misteri Perjalanan Muhibah di Nusan- tara. Jakarta: Yayasan Pustaka Obor Indonesia. CONCLUSION Lombard, Denys. 2005. Nusa Jawa: Silang Bu- There are some historical evidences indi- daya, Kajian Sejarah Terpadu Bagian II: cating the role of Chinese in the coming of Jaringan Asia. Jakarta: PT Gramedia Islam to Indonesia, especially Java, in XV Pustaka Utama. -XVI centuries. Zheng He’s expedition is Mahfud, Choirul. 2011. Pendidikan Multikultur- the first period of the spread of Islam al. Yogyakarta: Pustaka Pelajar. brought by Chinese traders of Hanafi sect. Muljana, Slamet. 2005. Runtuhnya Kerajaan The second generation started by Wali- Hindu-Jawa dan Timbulnya Negara- sanga preachers that had origins of Sino- Negara Islam di Nusantara. Yogyakarta: Javanese. Later they merged into Shafi LKiS. sect that was a more compatible. Sino- Mulyana, Agus dan Darmiasti. 2009. Historio- grafi di Indonesia: Dari Magis-Religius Javanese Muslim Culture acculturation Hingga Strukturis. Bandung: PT Refika appeared in Chinese ancient mosques ar- Aditama. chitecture, temples, ancient tombs, until Parekh, Bhikhu. 2008. Rethinking Multicultural- the existence of bedug, koko shirt, and the ism: Keberagamaan Budaya dan Teori Poli- other non-cultural objects. Teaching mate- tik. Yogyakarta: Penerbit Kanisius. rials development of Chinese role in the Parlindungan, Mangaradja Onggang. 2007. spread of Islam in Indonesia is suitable to Tuanku Rao. Yogyakarta: LKiS. be integrated in Indonesian History sub- Setiono, Benny G. 2008. Tionghoa dalam Pusa- ject class X at KD 3.7. "Analyzing various Politik. Jakarta: TransMedia. theories about the coming of religion and Silabus Mata Pelajaran Sekolah Menengah Atas/ Sekolah Menengah Kejuruan/Madrasah culture of Islam to Indonesia" clings with Aliyah/Madrasah Aliyah Kejuruan (SMA/ KD 4.7. "Processing the theory infor- SMK/MA/MAK) Mata Pelajaran Sejarah mation about the coming process of reli- Indonesia. 2016. Jakarta: Kemendikbud. gion and culture of Islam to Indonesia by Soekmono, R. 1973. Pengantar Sejarah Ke- adopting the history's way of thinking and budayaan Indonesia 3. Yogyakarta: Pen- submit it in writing". These materials are erbit Kanisius. important to raise multiculturalism aware- Sutopo, H.B. 2006. Metodologi Penelitian ness specially to build up new perspectives Kualitatif: Dasar Teori dan Terapannya in Java-Chinese relation through positive dalam Penelitian Edisi Kedua. Surakarta : historical ties. UNS Press. Tan, Ta Sen. 2010. Cheng Ho: Penyebar Islam dari China ke Nusantara. Jakarta: Pen- REFERENCES erbit Buku Kompas. Al Qurtuby, Sumanto. 2003. Arus Cina-Islam- Tilaar, H.A.R. 2004. Multikulturalisme: Tan- Jawa: Bongkar Sejarah atas Peranan Tiong- tangan-tantangan Global Masa Depan da- hoa dalam Penyebaran Agama Islam di lam Transformasi Pendidikan Nasional. Nusantara Abad XV-XVI. Jakarta: In- Jakarta: Grasindo. speal Ahimsakarya Press Indonesia dan

248