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The Role of Chinese in Coming of Islam to Indonesia: Teaching Materials Development Based on Multiculturalism

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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 ISLAM TO INDONESIA: TEACHING MATERIALS DEVELOPMENT BASED ON MULTICULTURALISM Hendra Kurniawan Department of History Education, Faculty of Teacher Training and Education, Sanata Dharma University, Yogyakarta 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 yang 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, ba- 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, Mo- seek a new life. Allegedly these migrants rocco, to India (Soekmono, 1973: 12-21). came from Yunnan in China's southwest. Islam was based on the Quran and Yunnan was provenance of Malays 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 Hanafi with the imam 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 Muhammad 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 Java ing. The existence of Chinese society with around the XIV century that was generally their culture encourages acculturation. based on Indian and Arabic 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 Gujarat (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 Confucius and Buddha. Later namely Shafi instead Hanafi. However, in the period of XV-XVI centuries, Chi- 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. Muslims 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 Tang Dynasty (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 Mecca 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 Zheng He or Eunuch 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 Tibet, 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 Islam in Indonesia 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 Nusantara new order 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 Tuanku Rao 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 Semarang. 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 literature 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- Sam Poo Kong 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.
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    Understanding the Meaning of Wayang Kulit Performance using Thick Description Approach Mario Nugroho Willyarto1, Krismarliyanti2 and Ulani Yunus3 1 Language Center, Primary Teacher Education Department, Faculty of Humanities, Bina Nusantara University, Jakarta, Indonesia 11480 2Independent Writer 3 Marketing Communication Program, Communication Department, Faculty of Economics & Communication, Bina Nusantara University, Jakarta, Indonesia 11480 Keywords: Wayang Kulit, Thick Description, Cultural Heritage Abstract: This paper described the meaning of Wayang Kulit in Javanese philosophy, a brief description of the figures represented by the puppets. Wayang is one of the cultural heritages of Java which is very deep understanding of the culture and character of the people of Indonesia. The meaning of symbols of wayang is the focus of this paper. The symbols are represented by character of Semar, Bagong, Petruk and Gareng. What is the role wayang in daily life, especially for Indonesian people, is becoming the main discussion as well. There are a lot of wayang performances that have a deep meaning of the life itself. Although there are some scholars who say that wayang is originally from India but it is not proved and, in the end, people accepted that wayang came from Java. Opinion about wayang originated from India was because the story in the puppet was adapted from the Mahabharata story originating from India. Using the concept of thick description by Clifford Geertz, the author tries to explain about the history and character of the puppet figures according to Javanese philosophy. Prominent figures such as Semar, Gareng, Petruk and Bagong were the reflection of the ideal human being depicted with an imperfect physical form.
  • What Is Indonesian Islam?

    What Is Indonesian Islam?

    M. Laffan, draft paper prepared for discussion at the UCLA symposium ‘Islam and Southeast Asia’, May 15 2006 What is Indonesian Islam? Michael Laffan, History Department, Princeton University* Abstract This paper is a preliminary essay thinking about the concept of an Indonesian Islam. After considering the impact of the ideas of Geertz and Benda in shaping the current contours of what is assumed to fit within this category, and how their notions were built on the principle that the region was far more multivocal in the past than the present, it turns to consider whether, prior to the existance of Indonesia, there was ever such a notion as Jawi Islam and questions what modern Indonesians make of their own Islamic history and its impact on the making of their religious subjectivities. What about Indonesian Islam? Before I begin I would like to present you with three recent statements reflecting either directly or indirectly on assumptions about Indonesian Islam. The first is the response of an Australian academic to the situation in Aceh after the 2004 tsunami, the second and third have been made of late by Indonesian scholars The traditionalist Muslims of Aceh, with their mystical, Sufistic approach to life and faith, are a world away from the fundamentalist Islamists of Saudi Arabia and some other Arab states. The Acehnese have never been particularly open to the bigoted "reformism" of radical Islamist groups linked to Saudi Arabia. … Perhaps it is for this reason that aid for Aceh has been so slow coming from wealthy Arab nations such as Saudi Arabia.1 * This, admittedly in-house, piece presented at the UCLA Colloquium on Islam and Southeast Asia: Local, National and Transnational Studies on May 15, 2006, is very much a tentative first stab in the direction I am taking in my current project on the Making of Indonesian Islam.