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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. -
Southeast Sumatra in Protohistoric and Srivijaya Times: Upstream-Downstream Relations and the Settlement of the Peneplain Pierre-Yves Manguin
Southeast Sumatra in Protohistoric and Srivijaya Times: Upstream-Downstream Relations and the Settlement of the Peneplain Pierre-Yves Manguin To cite this version: Pierre-Yves Manguin. Southeast Sumatra in Protohistoric and Srivijaya Times: Upstream- Downstream Relations and the Settlement of the Peneplain. Cambridge Scholars Publishing. From distant tales : archaeology and ethnohistory in the highlands of Sumatra, pp.434-484, 2009, 978-1- 4438-0497-4. halshs-02521657 HAL Id: halshs-02521657 https://halshs.archives-ouvertes.fr/halshs-02521657 Submitted on 27 Mar 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. From Distant Tales: Archaeology and Ethnohistory in the Highlands of Sumatra Edited by Dominik Bonatz, John Miksic, J. David Neidel, Mai Lin Tjoa-Bonatz From Distant Tales: Archaeology and Ethnohistory in the Highlands of Sumatra, Edited by Dominik Bonatz, John Miksic, J. David Neidel, Mai Lin Tjoa-Bonatz This book first published 2009 Cambridge Scholars Publishing 12 Back Chapman Street, Newcastle upon Tyne, NE6 2XX, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2009 by Dominik Bonatz, John Miksic, J. David Neidel, Mai Lin Tjoa-Bonatz and contributors All rights for this book reserved. -
A Social Psychology of Loving-Kindness Carved in Stone – Maurits G.T
A Social Psychology of Loving-kindness Carved in Stone – Maurits G.T. Kwee Abstract A social psychological perspective is elucidated while virtually touring the Borobudur, a Mahayana wonder from about the year 800 located between two twin volcanoes on Java- island. Its history is dealt with by commemorating the builders, Javanese Buddhism, and Dharmarakshita Suvarnadvipa, Borobudur’s premier proponent. It is surmised that the stupa- like pyramid served the function of devotion to glorify Buddhism and of ceremony to coronate the Sailendra kings as Bodhisattvas. Besides, this was a dynastic gift to the people: an educational centre. The Borobudur is instrumental to realize awakening in one lifetime by ascending to extinguish craving (Nirvana) in awakening motivation (absolute bodhicitta) and to liberate all beings from the cycle of psychological malaise (Samasara) by disseminating loving-kindness, once descended to the secular world (relative bodhicitta). Based on the Gandavyuha Sutra as depicted on reliefs of the Borobudur (exhorting that the world is an “empty bubble”), a practice-oriented view is presented which goes beyond the Abhidharma philosophical psychology by rendering a “Psychology of Relational Buddhism”: meaning and happiness are derived from the interpersonal care in intrapersonal harmony. Accentuating the “languaging” dimension of the body/speech/mind karmic triad, postmodern Social Construction is embraced to illuminate the emptiness of “transcendental truth” and to elucidate “relational (inter-)being”. Psychological studies and initiatives researching relationships’ congealing properties are reviewed. In effect, the Borobudur’s message is to realize the “in-between self” (non-individuality) through the interpersonal value/quality of loving-kindness and its ramifications: compassion, joy, friendliness, and impartial mentality. -
A Reply to John Miksic In
R. Jordaan Consensus and variance in Indonesian archaeology; A reply to John Miksic In: Bijdragen tot de Taal-, Land- en Volkenkunde 156 (2000), no: 1, Leiden, 169-175 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/24/2021 03:10:03AM via free access Discussion ROY JORDAAN Consensus and variance in Indonesian archaeology A reply to John Miksic Although I am grateful to Professor John Miksic for his long and searching review of my English-language reader on the Loro Jonggrang temple com- plex (BKI 155, IV:712-23), his discussion contains a number of flaws which are so serious that I cannot let them pass in silence. Being convinced of the importance of debate in advancing our knowledge, I am writing this rejoin- der primarily in the hope that it will prove useful in the ongoing process of archaeological research and interpretation at Loro Jonggrang. My first point concerns Prof. Miksic's remark that 'some of the works seem to have been selected for inclusion not primarily on the basis of their usefulness in conveying a rounded view of the Loro Jonggrang complex, but because they tend to support certain theories of the introduction's author'. This is a serious allegation, but one that is not supported by examples. Miksic speaks only of 'certain articles not found here', without mentioning their titles. The reader carries the subtitle 'Dutch essays on the Loro Jonggrang temple complex', and the language criterion, together with the limited finan- cial means at my disposal for translation (a problem extensively described in the introduction), were more decisive for the selection than my personal pref- erences. -
Beraticahaya; “Wijaya” Berartikemenangan
“Sriwijaya” dalamBahasaSanskerta,mengandungduasuku kata: “sri” beraticahaya; “wijaya” berartikemenangan. Jadi, Sriwijaya berarti ‘kemenangan yang bercahaya’. Dan memang, Sriwijayaadalahsatudarikerajaanterbesardalamsejarah Nusantara.Kerajaan ini muncul pada abad ke-7 M dan dikenal sebagai kerajaan maritim yang kuat dengan daerah kekuasaan membentang dari Kamboja, Thailand, Semenanjung Malaya, Sumatera, Jawa, Kalimantan, dan Sulawesi. Bukti awal mengenai keberadaan kerajaan ini berasal dari abad ke-7; seorang pendeta Tiongkok, I Tsing, menulis bahwa ia mengunjungi Sriwijaya tahun 671 dan tinggal selama 6 bulan. Selain catatan I-Tsing, keberadaan Sriwijaya juga terbukti dalam beberapa prasasti berikut. 1. Prasasti Kedudukan Bukit (605 Saka=683 M) Prasasti ini berbahasa Sanskerta yang menyebutkan tentang perjalanan suci (Shidartayatsa) yang dilakukan oleh DapuntaHyang dari Minangatamwan. Perjalanan tersebut berhasil menakhlukan beberapa daerah. 2. Prasasti Talang Tuo (606=648 M) Berisi tentang perbuatan kebun (teman) yang di beri nama Srikstra atas perintah DapuntaHyangSrijayanegara untuk kemakmuran semua makhluk. Dimuat juga doa-doa agama Buddha Mahayana. 3. PrasatiTalaga Batu (tanpa angka tahun) Prasasti ini berbahasa Melayu dan berhuruf Pallawa, berisi tentang kutukan- kutukan kepada siapa saja yang tidak tunduk kepada raja. Ditemukan di Telaga Batu dekat Palembang. 4. Prasasti Kota Kapur (608 Saka=686) Ditemukan di pulau Bangka. Prasasti ini berhuruf Pallawa dan berbahasa Sanskerta, berisi tentang permohonan kepada dewa untuk menjaga kerajaan Sriwijaya dan menghukum siapa saja yangakan bermaksud jahat. Prasasti ini juga menyebutkan tentang penyerangan Sriwijaya ke sebuah kerajaan (kemungkinan adalah kerajaan Tarumanegara). Di akhir abad ke-8 beberapa kerajaan di Jawa, antara lain Tarumanegara berada di bawah pengaruh Sriwijaya. Berdasarkan prasasti Kota Kapur, Sriwijaya menguasai bagian selatan Sumatera hingga Lampung. Kerajaan ini menguasai perdagangan di Selat Malaka, Laut Cina Selatan, Laut Jawa, dan Selat Karimata. -
The Borobudur: a Psychology of Loving-Kindness Carved in Stone
The Borobudur: A Psychology of Loving-kindness Carved in Stone Maurits G.T. Kwee1, 2 Abstract This essay discusses the meaning of The Borobudur from a psychological perspective which unfolds while virtually and actually touring this majestic stupa-like pyramidal construction. The Borobudur dates from about the year 800 and is located between two twin volcanoes on Java-island. Its signifi cance is testifi ed by the immense building itself which conveys Javanese Buddhism as revealed by its premier interpreter: Dharmarakshita Suvarnadvipa. It is surmised that the lava-stone “Mahayana wonder” served as 1 G.T. Maurits Kwee, PhD (Em. Hon. Professor and Clinical Psychologist), Faculty Member and Thesis Adviser of the Taos Institute (USA) – Tilburg University (Netherlands) PhD-Program and Founder of the Institute for Relational Buddhism, Netherlands. E: [email protected]; W: www.taosinstitute.net/maurits-gt-kwee-phd1 and www. relationalbuddhism.org; t: @relationalbuddh; F: @Relational Buddhism. Personal note: Born on the island of Java, I was exposed to Javanese Buddhism in my childhood through my great-grandmother’s Samadhi, a meditation state characterized by a fi rm focus and absorption. I studied it later in life, and found it so intriguing that I would like to share some of my accumulated understanding of it here. Further, I acknowledge and give a heartfelt thanks to Ruth Tiffany Naylor for being a sparring partner toward fi nalizing this article. 2 If one picture is worth 10.000 words, this article cannot replace the pictorial power-point show of c.300 slides (as e.g. presented at the 4th International Conference of the Sri Lanka Association of Buddhist Studies, December 10-12, 2010). -
The Buddhist-Hindu Divide in Premodern Southeast Asia John N
ISSN: 2529-7287 Miksic: The Buddhist-Hindu Divide NSC Working Paper No. 1 The Buddhist-Hindu Divide in Premodern Southeast Asia John N. Miksic Buddhism was founded in India as a reaction against certain aspects of pre-existing religions. Buddhism and other Indian beliefs grouped under the general term Hinduism arrived in Southeast Asia more or less simultaneously around the fourth century of the Common Era (CE). Some scholars believed that Hinduism arrived first, but recent archaeological discoveries in south Vietnam and Blandongan (West Java) have yielded radiocarbon dates for Buddhist statues and shrines which are as early as any dates attested for evidence of Hindu worship (Ferdinandus 2002). Early Buddhists in Southeast Asia devoted considerable attention to their competition with Hinduism for devotees and resources. In China, Hinduism never made an impact, but in Southeast Asia the two religions competed on more or less equal terms for adherents for about a thousand years. This was true in India too, but whereas in India the struggle was eventually decided in favor of Hinduism, in Southeast Asia the outcome was the opposite. [1] [2] 1 Miksic: The Buddhist-Hindu Divide NSC Working Paper No. 1 [3] [4] Java and Cambodia produced stupendous monuments dedicated to both Hinduism and Buddhism: Borobudur[1] and Loro Jonggrang (Prambanan)[2] in Java, Angkor Wat[3] and the Bayon in Cambodia[4]. Some observers believe that Southeast Asian Buddhism absorbed Hindu influences, based on the use of similar artistic motifs and the depictions of Hindu deities in Buddhist art. My exploration of early Southeast Asian religion indicates that the relationship between Buddhism and Hinduism was a variable one: a spectrum of relationships between the two religions existed at difference times and places. -
King Sanjaya and His Successors
KING SANJAYA AND HIS SUCCESSORS W. J. van der Meulen S.J.* In an earlier article* 1 I ventured to identify the Yava country of Sanjaya's charter, with the Jawa-Holing of the Chinese reports, and to locate it in the en virons of the Dieng plateau. This charter opens with the preliminary statement that in 732 the king erected his lingga on a mountain known as ’’the permanent portion,” and then proceeds to give praise to 3iva, Brahma and Visnu and to de pict the marvelous and felicitous^country of Yava. Owned by the spirits and inti mately connected with a famous Sivaite yoga precinct that was covered with sacred tfHha, Yava was located in the Elephant-Enclosure-Country. All the elements of this description are fully applicable to the Dieng and to no other (less famous) center of the Siva cult. Moreover, no other such center is known to have its roots in the eighth century. Such an identification is also supported by the men tion of the name ”Lang-pi-ya” in the Chinese reports ( i .e ., the Lampyar or Prahu peak), from which the king liked to gaze down over the sea, and in a more general way by the evident location of Jawa-Holing along the north coast of Java. 2 I further argued that Sanjaya* s charter testifies to the evolution of the coun try into a kind of local super-power during the eighth century, a conclusion which is in accordance with what can be deduced from the Chinese evidence. 3 The second part of the text makes this even more obvious. -
SPAFA Digest 1983, Vol. 4, No. 1
25 A Few Observations on the Use of Ceramics in Indonesia by Satyawati Suleiman In Indonesia the study of cera- toric Bali and writing his doctoral shores, lakes or riverbanks, and in mics is still in its initial stage. Mr thesis, Dr. R.P. Soejono4, at pre- caves and rockshelters. Orsoy de Flines1 who started a col- sent the head of the National In the Gua Lawa cave near Pono- lection of foreign ceramics before Research Centre of Archaeology, rogo (Central Java), cord-marked Worid War II wrote a few reports potsherds were found at a great 2 studied under van Heekeren for and a catalogue. Mr. Abu Ridho , many years. In his thesis, Dr. Soe- depth together with bene spatulas. who succeeded de Flines as curator jono describes the earthenware pots These spatulas, says van Heekeren, of the ceramics collection at the which served as funeral furniture in were used for peeling wild or Museum Pusat in Jakarta, prepared graves together with other objects. domesticated yams and tubers. a few articles and the text of a Younger prehistorians are also There were also ill-preserved human large art album of the collection. studying ancient ceramics in great skeletons, but the only funerai gift Local pottery has been mention- detail. It is now accepted that other found was a necklace of drilled ed and described by some prehis- fields of archaeology can also bene- shells around a child's neck. It torians who made surveys and car- fit from the study of excavated cera- appears that at that stage pots made ried out systematic excavations. -
The Ambiguous Feasibility of Borobudur Temple
International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 14, Issue 8, 2020 The Ambiguous Feasibility of Borobudur Temple Irmawati Marwoto1, Mandala Manurung2 1Department of Archaeology, Faculty of Humanities, University of Indonesia, 2Department of Archaeology, Faculty of Humanities, University of Indonesia This study used secondary economic data to evaluate the financial and economic feasibility of the construction of Borobudur temple in the context of 9th century civilisation. The study used high-level theory based on the post-processual paradigm to apply social criticism to an ancient society, and it implements a cost-benefit analysis (CBA) to extend this archaeological study and make it more flexible in the context of managing collective life. Financial illustrations are demonstrated from simple CBA simulations covering the 100 years following the temple’s construction, which demonstrate a negative net cash flow. The results indicated that the construction of the Borobudur temple was not economically feasible. Although the existence of Borobudur Temple offered non-financial benefits such as strengthening social cohesion and instilling pride and admiration in the people, it reflected the sufferings borne by the community; particularly the tax burdens and the negative impacts of slavery and associated shima practices. Keywords: Collective Memory, Post-Processual, Cost-Benefit Analysis (CBA). Background A monumental building serves as a form of collective memory management embodied in material culture, as it provides a large-scale, publicly visible embodiment of the ideology, beliefs and power of its builders (Dark, 1995: p. 205; Thomas &Kelly, 2007: p. 26; Roossenop. 1-3). The phenomenon of monumental buildings has existed in human societies for at least the past five millennia, in the form of sacred buildings (places of worship and tombs), as well as secular buildings such as palaces, forts and public facilities (Duruy, 1898: p. -
Review Article
REVIEW ARTICLE BACKGROUND TO THE SRI VIJAYA STORY-PART II. J.G. de Casparis, Prasasti Indonesia I : lnscripties uit de C 'I d .. (Bandung, 1950). , men ra-tz]d J.G. de Cas paris, Prasasti Indonesia II: Selected Inscriptions from the 7tl to the 9th Centuries A.D. (Bandung, 1956). 1 S. Paranavitana, "The Designer of Barabudur" The "'"alza B d' · k' • •y" o m, vazsa · .rla N umber (Volume 78, May-June 1970, Number 5-6 1970 Calcutta) pp 165-168, ' ' . 7. The South Sumatran Inscriptions The Sri Vijaya Story, or what might be called the Sri Vijaya-Sai lendra Argument, is a triangular argument between South Siam, South Sumatra and Central Java. A great deal of blood, sweat and tears, to say nothing of ink, has b~en spilt on this subject, yet !be whole argument would never have occurred if the internal evidence of the various locations bad been kept separate from external evidence. The Sri Vijaya Story can be divided into four main periods, namely 1) The 7th century, with internal evidence from all three localities; 2) The Sailendra Period, covering the 8th and 9th centuries, with inter nal evidence from Central Java and South Siam (Cbaiya); 3) The Javaka or Second Sailendra Period, covering the lOth and llth centuries; and 4) The Padmawamsa Period, covering the 12th and 13th centuries. The only internal evidence from these two latter periods come from South Siam (inscriptions and chronicles). This, the second of a review article in three parts, deals with the first two periods only. In the first or 7th century period, all three localities produced internal evidence. -
Relational Buddhism: a Psychology of Loving-Kindness Carved in Stone at the Borobudur
Relational Buddhism: A Psychology of Loving-kindness Carved in Stone at the Borobudur Maurits G.T. Kwee This essay discusses the history of The Borobudur and the psychological perspective which unfolds while virtually and actually touring this majestic stupa-like pyramidal construction. The Borobudur dates from about the year 800 and is located between two twin volcanoes on Java-island. Its significance is testified by the immense building itself which conveys Javanese Buddhism as revealed by its premier interpreter: Dharmarakshita Suvarnadvipa. It is surmised that the lava-stone “Mahayana wonder” served as a ceremonial place where the Sailendra kings were crowned as Bodhisattvas and also, as it does today, a place of pilgrimage for devotion to glorify Buddhism. Definitely, it was and still is an educational centre, an “open university”, and a royal gift to the people. Ascension of The Borobudur can be instrumental in realizing an awakening in one lifetime. Ascending it up to the pinnacle is said to extinguish craving (Nirvāna) and to awaken motivation (absolute bodhicitta). Descending back to the secular world (relative bodhicitta) is said to liberate all beings from the cycle of psychological malaise (Saṃsāra) as one learns to embody and exude loving-kindness in mindful speech. The Gaṇḍavyūha Sūtra is carved on The Borobudur’s upper reliefs and apex, exhorting pilgrims to the realization that the formless world is an “empty bubble”. This is a practice- oriented view which goes beyond the Abhidharma philosophy in that it depicts a psychology of “Relational Buddhism” wherein meaning and happiness are derived from interpersonal care in intrapersonal balance.