Sundanese Manuscripts : Their Existence, Functions, and Contents
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Conserving the Past, Mobilizing the Indonesian Future Archaeological Sites, Regime Change and Heritage Politics in Indonesia in the 1950S
Bijdragen tot de Taal-, Land- en Volkenkunde Vol. 167, no. 4 (2011), pp. 405-436 URL: http://www.kitlv-journals.nl/index.php/btlv URN:NBN:NL:UI:10-1-101399 Copyright: content is licensed under a Creative Commons Attribution 3.0 License ISSN: 0006-2294 MARIEKE BLOEMBERGEN AND MARTIJN EICKHOFF Conserving the past, mobilizing the Indonesian future Archaeological sites, regime change and heritage politics in Indonesia in the 1950s Sites were not my problem1 On 20 December 1953, during a festive ceremony with more than a thousand spectators, and with hundreds of children waving their red and white flags, President Soekarno officially inaugurated the temple of Śiwa, the largest tem- ple of the immense Loro Jonggrang complex at Prambanan, near Yogyakarta. This ninth-century Hindu temple complex, which since 1991 has been listed as a world heritage site, was a professional archaeological reconstruction. The method employed for the reconstruction was anastylosis,2 however, when it came to the roof top, a bit of fantasy was also employed. For a long time the site had been not much more than a pile of stones. But now, to a new 1 The historian Sunario, a former Indonesian ambassador to England, in an interview with Jacques Leclerc on 23-10-1974, quoted in Leclerc 2000:43. 2 Anastylosis, first developed in Greece, proceeds on the principle that reconstruction is only possible with the use of original elements, which by three-dimensional deduction on the site have to be replaced in their original position. The Dutch East Indies’ Archaeological Service – which never employed the term – developed this method in an Asian setting by trial and error (for the first time systematically at Candi Panataran in 1917-1918). -
Mythology and the Belief System of Sunda Wiwitan: a Theological Review in Cisolok of Sukabumi Regency of West Java, Indonesia
International Journal of Research and Review Vol.7; Issue: 4; April 2020 Website: www.ijrrjournal.com Research Paper E-ISSN: 2349-9788; P-ISSN: 2454-2237 Mythology and the Belief System of Sunda Wiwitan: A Theological Review in Cisolok of Sukabumi Regency of West Java, Indonesia Tita Rostitawati Department of Philosophy, State Islamic University of Sultan Amai Gorontalo, Indonesia ABSTRACT beliefs that are based on ideas in the teachings of ancestors or spirits. There are This study examined the mythology and belief several villages in West Java, which are systems adopted by the Sunda Wiwitan manifestations of the existence of community that were factually related to the indigenous peoples in Indonesia. credo system that was considered sacred in a The existence of traditional villages belief. Researcher in collecting data using interviews, observation, and literature review is a special attraction for the community methods. The process of data analysis was done because there is a unique culture and is with qualitative data analysis techniques. In the different from the others, such as the process of analyzing research data, the Sundanese people in the Cisolok village of researcher organized data, grouped data, and Sukabumi Regency. Human life requires a analyzed narratively. The results showed that belief in which the belief is in the form of the Sunda Wiwitan belief system worshiped religious teachings or views that, according ancestral spirits as an elevated entity. Aside to the community, are considered good and from worshiping ancestors, Sunda Wiwitan also true. In Cisolok of Sukabumi Regency, there had a God who was often called Sang Hyang are cultural and traditional elements that are Kersa. -
Penataan Wilayah Pada Masa Kerajaan Sunda
Penataan Wilayah pada Masa Kerajaan Sunda Agus Aris Munandar Keywords: history, archaeology, Hindu-Buddhist, Kingdom of Sunda, West Java How to Cite: Munandar, A.A. Penataan Wilayah pada Masa Kerajaan Sunda. Berkala Arkeologi, 14(2), 95–105. https://doi.org/10.30883/jba.v14i2.706 Berkala Arkeologi https://berkalaarkeologi.kemdikbud.go.id/ Volume 14 No. 2, 1994, 95-105 DOI: 10.30883/jba.v14i2.706 This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. PENATAAN WILAYAH PADA MASA KERAJAAN SUNDA Agus Aris Munandar (Jurusan Arkeolog, FSUI) terlihat dalam periode Singhasan dan Ma1apah1t 1. KeraJ aan Sunda adalah salah satu kera yang jelas disebutkan dalam prasast, dan k1tab Jaan dalam masa Hindu-Buddha yang terletak di Nagarakrtagama bahwa kedua keraJaan terse Jawa Barat. Tidak seperti sejarah kerajaan-kera but mempunyai berbagai negara daerah Namun Jaan lamnya yang pernah tumbuh dan berkem bagaimana halnya dengan Kerajaan Sunda bang dt Pulau Jawa (Mataram, Kadiri, Singhasa apakah juga memiliki negara-negara daerah n, MaJapahit), seJarah Kerajaan Sunda masth be masih belum diketahui secara past1. Hal lam lum banyak diungk.apkan oleh para ahl1. Hal ini yang patut diperhat,kan penataan wilayah yang disebabkan karena sumber sejarah yang berken pastinya telah dikenal dalam masa 1tu, penataan aan dengan perkembangan kerajaan tersebut wilayah Kerajaan Sunda hingga saat ini masih sangat terbatas, peninggalan-peninggala ��ya belum juga diperhattkan oleh para ahli; untuk ,tu pun tidak terlalu banyak, kalaupun ada JeJak kajian ini berusaha mengungkapkan penataan se1arah itu sudah sangat rusak. Walaupun w1layah kerajaan tersebut se1auh data yang dem1kian para ahli sejarah dan arkeologi tentu tersedia hingga kini nya masih berharap bahwa di kemudian hari akan ditemukan lag, sumber sejarah baru yang dapat membantu mengungkapkan seJarah Kera 2. -
The Sundanese Eco-Religion Kampong of Kasepuhan Ciptagelar Indigenous Local Community: Case Study Kampong Cengkuk, Sukabumi Regency
KALPATARU, Majalah Arkeologi Vol. 29 No. 1, Mei 2020 (39-50) THE SUNDANESE ECO-RELIGION KAMPONG OF KASEPUHAN CIPTAGELAR INDIGENOUS LOCAL COMMUNITY: CASE STUDY KAMPONG CENGKUK, SUKABUMI REGENCY Kampung Eko-Religi Sunda Masyarakat Adat Kasepuhan Ciptagelar: Studi Kasus Kampung Cengkuk, Kabupaten Sukabumi Ary Sulistyo Tim Ahli Cagar Budaya Kota Depok, Dinas Pemuda, Olahraga, Kebudayaan, dan Pariwisata Kota Depok Gedung Baleka 2 Depok Lt.9, Jl. Margonda Raya No.54 [email protected] Naskah diterima : 22 Januari 2020 Naskah diperiksa : 30 Maret 2020 Naskah disetujui : 30 Mei 2020 Abstract. This research focused on eco-religion of indigenous Sundanese local community of Kasepuhan Ciptagelar at Southern Halimun Mountain on how to manage sustainable environment. The Kampong Cengkuk is one of several kampongs that still follow the tradition of indigenous local community of Kasepuhan Ciptagelar for hundred years. This descriptive qualitative research aims to reveal the internal and external factors led to deforestation of natural forests with average around 6-8% per year. The research shows that the kampong is still practicing eco-religion tradition by protecting forestland (leuweung tutupan) only for their subsistence. The hypothesis is that the social-culture changes had been occurred in the community not only to restrict outer island agriculture in the forest, but also, in wet rice cultivation activities, to manage sustainable environment. The reduction in process and ceremonial activities also happened, which was originally eight ceremonies of outer island agriculture rituals into five ceremonies of wet rice cultivation. The more profane activities were developing economic crops in home garden. Keywords: Ecoreligion, Kampong, Environment, Forest, Tradition Abstrak. -
Studi Pada Kesatuan Masyarakat Adat Kasepuhan Banten Kidul)
Hermanto, Filosofi Hidup Sebagai Basis Kearifan Lokal | 1 JURNAL PENDIDIKAN GEOGRAFI FILOSOFI HIDUP SEBAGAI BASIS KEARIFAN LOKAL (Studi pada Kesatuan Masyarakat Adat Kasepuhan Banten Kidul) Hermanto1); Gurniwan Kamil Pasya2); Suwarma Al Muchtar3); Nursid Sumaatmadja4) 1) Kandidat Doktor pada prodi IPS SPS UPI, tahun 2012; 2) Pembimbing 1, Prodi IPS SPS- UPI; 3) Pembimbing 2, Prodi IPS SPS-UPI; 4) Pembimbing 3, Prodi IPS SPS-UPI; ABSTRAK Tujuan penelitian untuk memahami sistem sosial-budaya Masyarakat Kasepuhan di Kabupaten Sukabumi. Penelitian bersifat deskriptif menggunakan pendekatan kualitatif dengan metoda etnografi dan metoda fenomenologi, teknik pengumpulan data melalui wawancara secara mendalam, observasi patisipasi dan studi dokumentasi. Informan dipilih secara purposive dengan kriteria informan awal (pokok) dan informan yang ditunjuk (pangkal). Hasil penelitian menunjukan filosofi hidup yang dilandasi doktrin “Pancer pangawinan” yaitu mempersatukan manusa jeung kemanusaanna (manusia dan kemanusiaannya) pembinaan moral “Ngaji diri”(mawas diri) tercermin dalam semboyan “Tilu sapamulu, dua sakarupa nu hiji eta keneh”mempunyai arti; tiga kesesuaian/menyatu, dua serupa dan yang satu itu juga, pilar kehidupan tekad, ucap jeung lampah (kemauan/niat, perkataan dan perilaku), nyanghulu ka hukum nyanghunjar ka nagara mufakat kudu sarerea (taat pada hukum dan berlindung pada negara mufakan harus keseluruhan)yang tercermin dalam sistem kepercayaan, kemasyarakatan dan kelembagaan sebagai tatali paranti karuhun mampu mempertahankan kearifan -
Maryunani, Salfitrie Roos. 2019. The
Maryunani, Salfitrie Roos. 2019. The Making of a Creative City: Bandung and Its Creative Indus- tries Ecosystem. Doctoral thesis, Goldsmiths, University of London [Thesis] https://research.gold.ac.uk/id/eprint/27684/ The version presented here may differ from the published, performed or presented work. Please go to the persistent GRO record above for more information. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Goldsmiths, University of London via the following email address: [email protected]. The item will be removed from the repository while any claim is being investigated. For more information, please contact the GRO team: [email protected] THE MAKING OF A CREATIVE CITY: BANDUNG AND ITS CREATIVE INDUSTRIES ECOSYSTEM By: Salfitrie Roos Maryunani 33167580 A thesis submitted for the degree of Master of Philosophy Institute for Creative and Cultural Entrepreneurship Goldsmiths University of London 2018 DECLARATION Declaration of Authorship I, Salfitrie Roos Maryunani, declare that the work presented in this thesis is my own. Signed: Salfitrie Roos Maryunani Date: 21 March 2018 1 Acknowledgment All the praises and thanks be to Allah who is the Lord of the worlds, that I finally have completed doing my MPhil. It is my pleasure to acknowledge the roles of several individuals who are instrumental for completion of this research. First of all, I would like to express my gratitude to Prof. Michael Hitchcock, for the guidance and supervision as well as providing invaluable information regarding this research and the support in completing this endeavour. Also to Prof. -
Indonesian Performing Arts in the Netherlands, 1913–1944
CHAPTER TEN INDONESIAN PERFORMING ARTS IN THE NETHERLANDS, 1913–1944 Matthew Isaac Cohen The history of Indonesian music in the Netherlands is sometimes assumed to begin with Babar Lajar (Javanese for ‘Setting Sail’), a youth gamelan founded in Haarlem in 1941 and active through the mid-1950s (Mendonça 2002: 115–150). This so-called ‘white gamelan orchestra’ (blanke gamelan- orkest) was avidly supported by ethnomusicologist Jaap Kunst (1891–1960) and often performed on Dutch media, giving radio concerts, accompa- nying classical Javanese dance in the dance documentary Danskunst in Indonesië (1947) and modern Javanese dance in God Shiva (1955), and providing music for the Philips LP record of Jaap Kunst’s children’s book Begdja the gamelan boy: A story from the isle of Java (1953). Babar Lajar offered an important precedent for other gamelan played by (mostly) non- Indonesians outside of Southeast Asia. The group’s influence was due, in no small part, to the talents of the ensemble’s leader, Bernard IJzerdraat (1926–86), a musician who later took the Javanese name Suryabrata and founded the influential sanggar (arts studio) Bakti Budaya (‘Servant of Culture’) in Jakarta in 1956. IJzerdraat offered practical gamelan instruc- tion to American musicologist Mantle Hood while Hood worked on a PhD on musical modes in Javanese gamelan under Kunst’s supervision in the early 1950s. This experience directly contributed to Hood founding the first American university gamelan programme at UCLA in the 1950s. IJzerdraat later facilitated the research and practical studies of many foreign visitors to Indonesia. However, Babar Lajar’s legitimacy as a rep- resentative of Javanese culture was questioned by Indonesians living in the Netherlands; modern Javanese dancer Raden Mas Jodjana (1893–1972) notably expressed consternation at its monopolization of Dutch media time in the 1940s (Cohen 2010: 137). -
The Legitimacy of Classical Dance Gagrag Ngayogyakarta
The Legitimacy of Classical Dance Gagrag Ngayogyakarta Y. Sumandiyo Hadi Institut Seni Indonesia (ISI) Yogyakarta Jalan Parangtritis Km 6,5, Sewon, Bantul Yogyakarta ABSTRACT The aim of this article is to reveal the existence of classical dance style of Yogyakarta, since the government of Sultan Hamengku Buwono I, which began in 1756 until now in the era the government of Sultan Hamengku Buwono X. The legitimation of classical dance is considered as “Gagrag Ngayogyakarta”. Furthermore, the dance is not only preserved in the palace, but living and growing outside the palace, and possible to be examined by the general public. The dance was fi rst considered as a source of classical dance “Gagrag Ngayogyakarta”, created by Sultan Hamengku Buwono I, i.e. Beksan Lawung Gagah, or Beksan Trunajaya, Wayang Wong or dance drama, and Bedaya dance. The three dances can be categorized as a sacred dance, in which the performances strongly related to traditional ceremonies or rituals. Three types of dance later was developed into other types of classical dance “Gagrag Ngayogyakarta”, which is categorized as a secular dance for entertainment performance. Keywords: Sultan Hamengku Buwono, classical dance, “gagrag”, Yogyakarta style, legitimacy, sacred, ritual dance, secular dance INTRODUCTION value because it is produced by qualifi ed Yogyakarta as one of the regions in the artists from the upper-middle-class society, archipelago, which has various designa- and not from the proletarians or low class. tions, including a student city, a tourism The term of tradition is a genre from the city, and a cultural city. As a cultural city, past, which is hereditary from one gene- there are diff erent types of artwork. -
Addendum to Drewes the Burda of Al-B√ß∆R∆ and the Miracles of Abdulqadir Al-Jaelani in West Java
JULIAN MILLIE AND SYIHABUDDIN Addendum to Drewes The Burda of Al-B√ß∆r∆ and the Miracles of Abdulqadir al-Jaelani in West Java This article provides information complementary to that found in two publi- cations of the Dutch scholar G.W.J. Drewes.1 Considering the breadth of this writer’s contributions to Indonesian studies, we also take the opportunity to comment on his approach to the subject materials against the background of both his own oeuvre and the academic tradition in which he is situated, using these two publications as source materials. Gerardus Willebrordus Joannes Drewes was born in Amsterdam in 1899.2 Aided by a scholarship from the Colonial Office, he enrolled as a student of Indonesian languages and literature at Leiden University, and obtained his PhD in July 1925, for a thesis entitled Drie Javaansche goeroe’s; Hun leven, onder- richt en messiasprediking (Three Javanese gurus; Their lives, teachings and mes- sianic message). The thesis was supervised by C. Snouck Hurgronje. In that same year he left for the Indies, having obtained a position in Batavia at the Kantoor voor de Volkslectuur (Bureau for Popular Literature). An appoint- ment at the Rechtshoogeschool (School of Law) followed in 1935, which he fulfilled alongside a full slate of writing and editing book reviews. After a period of detention in Europe during World War II, he embarked again for Indonesia in 1946, staying for two years. He returned to the Netherlands in 1 De mirakelen van Abdoelkadir Djaelani has two authors, Drewes and R. Ng. Poerbatjaraka. Considering the statements on pages xiii and xiv of its preface, Poerbatjaraka’s role was limited to assisting Drewes with only one portion of the book, namely the lengthy summary of the Javanese Hikayat Abdulqadir al-Jaelani. -
Journal of Public Administration Studies URL
Purnama Sari, R.Rindu Garvera, Aan Anwar Sihabudin/ JPAS Vol. 3 No. 2 (2018) 78-81 JPAS Vol. 3, No. 2 , pp 78-81, 2018 © 2018 FIA UB. All right reserved ISSN 2548-902X e-ISSN 2541-6979 Journal of Public Administration Studies URL: http://www.jpas.ub.ac.id/index.php/jpas What is the Contribution of Local Original Revenue to Regional Financial Independent? Purnama Saria, R.Rindu Garverab, Aan Anwar Sihabudinc abc Galuh University, Ciamis, West Java, Indonesia ARTICLE INFORMATION ABSTRACT Article history: As a manifestation of decentralization, the purpose of local original revenue is to Data submission : 02 November 2017 give authority to local governments to fund the implementation of regional 1st revision: 10 February 2018 autonomy in accordance with regional potential. With the regional autonomy Accepted: 16 December 2018 policy, all regions are expected to be able to maximize their financial capabilities Available online: 30 December 2018 so that they can fund all government affairs in the regions independently. The purpose of this study was to analyze the contribution of local original revenue to regional financial independence. The research method used is a descriptive method with a quantitative approach, where the research was conducted on the Keywords: local original revenue, Regional Financial Management Agency of Ciamis Regency. Even in this study regional financial independence, will compare the results of research conducted in several other regions in decentralization, regional autonomy Indonesia as well as in several regions in other countries. The results showed that the contribution of regional local revenue to regional financial independence in Indonesia was still low. -
BAB I PENDAHULUAN A. Latar Belakang Masalah Kasepuhan Ciptagelar Merupakan Masyarakat Hukum Adat Yang Berada Di Kawasan Pedalama
BAB I PENDAHULUAN A. Latar Belakang Masalah Kasepuhan Ciptagelar merupakan masyarakat hukum adat yang berada di kawasan pedalaman Gunung Halimun, Salak. Istilah kasepuhan berasal dari bahasa Sunda, yang secara umum artinya adalah mereka yang dituakan. Secara spesifik wilayah perkampungan masyarakat Kesapuhan Ciptagelar tersebar di tiga kabupaten yang berada di sekitar wilayah perbatasan Provinsi Banten dan Jawa Barat. Berdasarkan catatan yang ada, Kasepuhan Adat Ciptagelar mulai berdiri pada 1368 dan telah beberapa kali mengalami perubahan kepemimpinan yang dilakukan secara turun temurun. Sampai saat ini Kasepuhan Ciptagelar juga telah mengalami beberapa kali perpindahan desa pusat pemerintahan yang disebut sebagai Kampung Gede, karena masih menjalankan tradisi berpindah yang berdasar pada wangsit yang diterima dari para leluhur (karuhun) (https://ciptagelar.info/tentang/, diakses pada tanggal 15 Agustus 2018). Kasepuhan Ciptagelar mempunyai rangkaian acara yang mana setiap acaranya memiliki keunikan tersendiri seperti Ngaruwat Imah Ki Putri (telah selesainya proses pembuatan bangunan, acara adat Serentaun yang merupakan acara puncak yang dilaksanakan setahun sekali untuk memperingati musin tanam sampai dengan masa panen yang diawali dengan 1 tradisi Turun Nyambut sebagai permulaan musim, Panen Raya : Sawah Rugukan Legok yang merupakan salah satu dari rangkaian aktivitas panen yang melibatkan seluruh warga Kasepuhan Ciptagelar, dan masih banyak rangkaian acara lainnya yang dimiliki oleh Kasepuhan Ciptagelar. Seiring majunya teknologi saat ini, Kasepuhan Ciptagelar tentunya bukan suatu tempat yang mana orang menganggap ini sebagai desa yang tertinggal tetapi sebaliknya, ini sangat menarik untuk diikuti karena masih mengikuti adat istiadat dan tradisi yang sudah ada sebelumnya. Salah satu ritual adat tahunan Kasepuhan yang selalu menarik minat masyarakat adalah upacara Seren Taun, yang sesungguhnya adalah pernyataan syukur warga Kasepuhan atas keberhasilan panen padi. -
Bandung Conference and Its Constellation: an Introdu Ction
BANDUNG LEGACY AND GLOBAL FUTURE: New Insights and Emerging Forces, New Delhi, Aakar Book s , 2018, pp. 1 - 20. 1 /20 Bandung Conference and its Constellation: An Introdu ction Darwis Khudori 2015 is the year of the 60 th anniversary of the 1955 Bandung Asian - African Conference. Several events were organised in diverse countries along the year 2014 - 2015 in order to commemorate this turning point of world history. In Euro pe, two of the most prestigious universities in the world organised special seminars open to public for this purpose: The University of Paris 1 Pantheon - Sorbonne, Bandung 60 ans après : quel bilan ? (Bandung 60 Years on: What Assessment?), June 27, 2014, a nd Leiden - based academic institutions, Bandung at 60: Towards a Genealogy of the Global Present , June 18, 2015. In Africa, two events echoing the Bandung Conference are worth mentioning: The World Social Forum, Tunisia, March 25 - 28, 2015, and The Conferenc e Africa - Asia: A New Axis of Knowledge, Accra, Ghana, September 24 - 26, 2015. In Latin America, the Journal America Latina en movimiento published an issue titled 60 años después Vigencia del espíritu de Bandung, mayo 2015. In USA, a panel on Bandung +60: L egacies and Contradictions was organised by the International Studies Association in New Orleans, February 18, 2015. In Asia, China Academy of Arts, Inter - Asia School, and Center for Asia - Pacific/Cultural Studies, Chiao Tung University, Hangzhou, organised a conference on BANDUNG – Third World 60 Years, April 18 - 19, 2015. On the same dates, a conference on Vision of Bandung after 60 years: Facing New Challenges was organised by AAPSO (Afro - Asian People’s Solidarity Organisation) in Kathmandu, Nepal.