DOCSLIB.ORG

Inventory of the Oriental Manuscripts of the Library of the University of Leiden

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Inventory of the Oriental Manuscripts of the Library of the University of Leiden INVENTORIES OF COLLECTIONS OF ORIENTAL MANUSCRIPTS INVENTORY OF THE ORIENTAL MANUSCRIPTS OF THE LIBRARY OF THE UNIVERSITY OF LEIDEN VOLUME 11 MANUSCRIPTS OR. 10.001 – OR. 11.000 REGISTERED IN LEIDEN UNIVERSITY LIBRARY IN THE PERIOD BETWEEN 1949 AND DECEMBER 1964 -UPDATE 2 SEPTEMBER 2015- COMPILED BY JAN JUST WITKAM PROFESSOR EMERITUS OF PALEOGRAPHY AND CODICOLOGY OF THE ISLAMIC WORLD IN LEIDEN UNIVERSITY INTERPRES LEGATI WARNERIANI EMERITUS TER LUGT PRESS LEIDEN 2015 © Copyright by Jan Just Witkam & Ter Lugt Press, Leiden, The Netherlands, 2006, 2007, 2015. The form and contents of the present inventory are protected by Dutch and international copyright law and database legislation. All use other than within the framework of the law is forbidden and liable to prosecution. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission of the author and the publisher. First electronic publication: 19 November 2006. Update: 31 July 2007. Latest update: 2 September 2015 Copyright by Jan Just Witkam & Ter Lugt P ress, Leiden, The Netherlands, 2006, 2007, 2015 PREFACE TO THE 2015 EDITION For reasons that are not entirely clear to me anymore, volume 11 of my Inventories of the Oriental manuscripts in the library of Leiden University was never published before. Yet is has been largely ready ever since I updated the text in July 2007. Working on other volumes, I more or less by accident found out that I had never uploaded it to my website. That oversight is now mended. Looking at the text of the present volume once more I saw that it lacked references to several earlier catalogues, notably to Geoffrey E. Marrison’s two volumes on Sasak literature that were published in as earlier as 1999,1 and there may be other works of reference that need to be mentioned in the individual descriptions of the present volume. I decided to publish this volume right now, so that my readers would at least have a full series of another one thousand inventory numbers, even if it is somewhat incomplete as bibliographical references are concerned. Not much has been changed in this new version of volume 11 of the Inventory. I changed the font, which was Gentium and which is now Brill. This is just for aesthetical reasons. The page numbers were removed, as these serve no purpose. The reader should refer to the class marks of the manuscripts, not to the page numbers of this volume. These page numbers were to change anyway with every new update, and this makes references to pages of earlier editions, which cannot anymore be accessed online, both futile and confusing. In course of time I will remove the page numbers of all new versions of all volumes of my inventories. Needless to say that I have produced this volume of the Inventory, like all others, at my own initiative, my own expense and in my own time. I am the sole author of this project. That is about all there is to be said. The preface of the 2007 version, which follows hereafter, is still valid for the use of this inventory, and I warmly recommend it to the attention of my kind readership. Jan Just Witkam Victoria BC, 2 September 2015 1 Geoffrey E. Marrison, Catalogue of Javanese and Sasak texts (KITLV Or. 508). Leiden (KITLV Press) 1999; id., Sasak and Javanese Literature of Lombok. Leiden (KITLV Press) 1999. Copyright by Jan Just Witkam & Ter Lugt P ress, Leiden, The Netherlands, 2006, 2007, 2015 PREFACE The arrangement of the present volume of the Inventories of Oriental manuscripts in Leiden University Library does not differ in any specific way from the volumes which have been published earlier (vols. 5, 6, 7, 12, 13, 14, 20, 22 and 25). For the sake of brevity I refer to my prefaces in those volumes. A few essentials my be repeated here. Not all manuscripts mentioned in the present volume were viewed by autopsy. The sheer number of manuscripts makes this impossible. At a later stage this may be achieved, but trying to achieve this at the present stage of inventorizing would seriously hamper the progress of the present project. When a manuscript was not inspected this can be seen from a simple typographical device. Whenever the indication of the shelf-mark is put between round brackets, I have not, or not extensively or sufficiently, inspected the manuscript, and its entry in the inventory is based mostly or entirely on secondary sources, be they published or not. These have, of course, always been indicated. When the shelf-mark is put between square brackets and preceded by an asterisk, this means that I have had the manuscript in my hands, at least once but probably more often, and that the description contains elements that can only be seen in the original manuscript. Such autopsy does not mean that I am, automatically, the author of all information given under that particular class-mark. The basic elements for each entry of the present inventory are: 1. class-mark, 2. language(s), 3. details of physical description, 4. survey of the contents, 5. provenance, 6. location on the shelf. Depending on the nature of the material, exceptions and divergences are made from this strict arrangement. The collective provenance of a series of manuscripts may be concentrated into a short text, preceding that series, without being repeated under each class-mark. I end with an important note. Although the inventories which I am publishing here contain descriptions of public and private collections, which will no doubt profit of the existence of electronic versions of my work, none of my inventories has ever been made at the express insistence or by the specific demand of these institutions. The idea to compile such inventories, the invention of their structure, the acquisition of the necessary information from a multitude of primary and secondary sources, the way of publishing, all this is my idea and my work alone. It is therefore my sole property and I assert the moral right of the authorship of form and content of these inventories, with reference, of course, to what I have said elsewhere about the method of compilation. Prof. Jan Just Witkam, Leiden, 31 July 2007 Interpres Legati Warneriani Copyright by Jan Just Witkam & Ter Lugt P ress, Leiden, The Netherlands, 2006, 2007, 2015 INVENTORY OF THE ORIENTAL MANUSCRIPTS OF THE LIBRARY OF THE UNIVERSITY OF LEIDEN VOLUME 11 MANUSCRIPTS OR. 10.001 – OR. 11.000 REGISTERED IN LEIDEN UNIVERSITY LIBRARY IN THE PERIOD BETWEEN 1949 AND DECEMBER 1964 Sequel to the series Or. 9075 – Or. 10.391 Collection of romanized transcripts in Javanese, Javanese-Balinese, Javanese-Sasak, Balinese and Sasak, collected in Bali and Lombok for the library of the Kirtya Liefrinck-van der Tuuk (now Gedong Kirtya) in Singaraja, Bali, between 1929 and 1949. Offered through the intermediary of C. Hooykaas in the course of 1949 by the gouvernment of the Dutch East-Indies in Batavia to Leiden University Library. See for a more detailed description of the collection as a whole under Or. 9075, above. Or. 10.001 Javanese, Balinese, paper, 18 pp., Latin script. Putru Sangaskara, Javanese-Balinese treatise on Sangaskara’s travels, with mpu Awu, in the world beyond the grave, in quest of heaven (swarga), finally reaching Guru, mentioning offerings for all personages encountered on the way. See also Or. 5348, Or. 9149, Or. 9345, and CB 110. Originally 20 palmleaves. Copy of MS Singaraja, Gedong Kirtya No. 1865. See Pigeaud II, p. 613. (Mal. 4328) Or. 10.002 Javanese, Balinese, paper, 41 pp., Latin script. Aji Brata, Javanese-Balinese notes on religious devotion and observations, in the beginning slokas on madhu parka. Further on methods of fasting and abstinence, offerings and mantras. See C. Hooykaas, Agama tirtha. Five studies in Hindu-Balinese religion. Amsterdam 1964, p. 24 ff., p. 204, Madhu Parka preparation, p. 207, Siwa Ratri) and T. Goudriaan & C. Hooykaas, Stuti and stava (Bauddha, Saiva and Vaisnava) of Balinese Brahman priests. Amsterdam 1971. See also Or. 9475, Or. 9673. Originally 44 palmleaves. Copy of MS Singaraja, Gedong Kirtya No. 1875. See Pigeaud II, p. 613. (Mal. 4329) Or. 10.003 Javanese, Balinese, paper, 3 pp., Latin script. Panupakara desa kamaranan, Javanese-Balinese notes on offerings, dewa tarpana, buta tarpana, offered in case of catastrophes in the country; redemption (panebusan), tumbal magic. Originally 4 palmleaves. Copy of MS Singaraja, Gedong Kirtya No. 1877. See Pigeaud II, p. 613. (Mal. 4330) Or. 10.004 Javanese, paper, 5 pp., Latin script. Ipen, Laksana ning-, Javanese-Balinese notes on dreams, good and bad: prognostics, and sadanas, warding off imminent evil. See also Or. 9428, above. Originally 5 palmleaves. Copy of MS Singaraja, Gedong Kirtya No. 1878. See Pigeaud II, p. 613. (Mal. 4331) Copyright by Jan Just Witkam & Ter Lugt P ress, Leiden, The Netherlands, 2006, 2007, 2015 Or. 10.005 Balinese, paper, pp., Latin script. Geguritan Kamurangan, tengahan story. Copy of MS Singaraja, Gedong Kirtya No. 1879. (Mal. 4332) Or. 10.006 Balinese, paper, pp., Latin script. Geguritan Kamurangan, tengahan story. Copy of MS Singaraja, Gedong Kirtya No. 1880. (Mal. 4333) Or. 10.007 Balinese, paper, pp., Latin script. Geguritan Kaki Gusti, tengahan story. Copy of MS Singaraja, Gedong Kirtya No. 1881. (Mal. 4334) Or. 10.008 Javanese, paper, 2 pp., Latin script. Galungan, Sari ning-, Javanese-Balinese (mostly Balinese) notes on Galungan (11th wuku) offerings, with incantation, Resi Gana sayut incantation. See also Or. 9099. Originally 3 palmleaves. Copy of MS Singaraja, Gedong Kirtya No.1882.
Load more

Recommended publications
  • Release from Batara Kala's Grip: a Biblical Approach to Ruwatan From
    ERT (2019) 43:2, 126-137 Release from Batara Kala’s Grip: A Biblical Approach to Ruwatan from the Perspective of Paul’s Letter to the Ephesians Pancha W. Yahya Ruwatan is a ritual that has been Ruwatan is derived from a Hindu practiced by the Javanese people (the - largest ethnic group in Indonesia) for cation or liberation of gods who had centuries.1 The word ruwatan comes traditionbeen cursed and for is makingrelated mistakesto the purifi and from ruwat, which means ‘to free’ or changed into other beings (either hu- ‘to liberate’. Ruwatan is ‘a ritual to lib- mans or animals). erate certain people because it is be- Because of the widespread practice lieved that they will experience bad of ruwatan, a biblical perspective on luck.’2 These people are considered - donesian Christians, especially those Batara Kala, an evil god of gigantic thisfrom ritual a Javanese would cultural be beneficial background. to In uncleanproportions and firmlyin Javanese under mythology.the grip of Paul’s epistle to the Ephesians pro- The ritual is practised by every stra- vides such a perspective, as it directly tum of the Javanese society—wealthy addresses the evil powers and their and poor, educated and illiterate.3 ability to bind people.4 Ephesus was known as the centre of magic in the Graeco-Roman world.5 1 - I will begin by describing the prac- tral Java and East Java and also the Yogyakar- tice and implicit worldview of ruwa- ta special The Javanese region, live all onin thethe provincesisland of Java, of Cen In- tan.
    [Show full text]
  • S G Rip R Itual U Ses of Shadow P Lays in Java and Bali Ward Keeler
    R e l e a s e f r o m K a l a ' s G r ip R it u a l U ses o f S h a d o w P l a y s in J a v a a n d B a l i Ward Keeler Comparative work in anthropology sometimes appears to be as perilous as it is unfash­ ionable. That it is unfashionable is evident in the relative dearth of explicitly comparative studies published in anthropology over the past forty or so years. A few exceptions aside, the closest one usually comes is an edited volume in which each essay deals with a single society but an introductory essay by the editors hazards some broader comparative re­ marks. The reasons for such reticence seem clear: not only is it difficult for a single anthro­ pologist to acquire enough expertise in more than one society to make comparative remarks with any authority, it also goes against the grain of much contemporary anthropology to try to make data from diverse societies fit the analytic categories—any analytic categories— upon which comparison might be based. This fear of reductionism, which defines the peril in comparative work, is well-founded: the disrepute into which so much earlier anthropology has fallen stems in large part from the brazenly reductive manner in which cross-cultural comparisons were made. Even com- parativists as scrupulous and sophisticated as Boas and Levi-Strauss still seem to lose too much of what matters about the societies they study when they embark on comparisons of ritual, myth, or social organization.
    [Show full text]
  • 4109211012147314740006Sept
    Arte-Polis 4 International Conference - Creative Connectivity and the Making of Place i Proceedings Arte-Polis 4 International Conference Creative Connectivity and the Making of Place: Living Smart by Design Bandung, 5-7 July 2012 Volume 2 School of Architecture, Planning and Policy Development Institut Teknologi Bandung INDONESIA Arte-Polis 4 International Conference - Creative Connectivity and the Making of Place ii Proceedings Arte-Polis 4 International Conference Creative Connectivity and the Making of Place: Living Smart by Design Bandung, 5-7 July 2012 Arte-Polis 4 Advisory Committee Nezar ALSAYYAD, Ph.D. (Univ. of California, Berkeley – United States of America) Christopher SILVER, Prof. (University of Florida – United States of America) Togar M. SIMATUPANG, Prof. (Institut Teknologi Bandung – Indonesia) Eku WAND, Prof. (Braunschweig Univeristy of Art – Germany) Mohammad DANISWORO, Prof.(em). (Institut Teknologi Bandung – Indonesia) Himasari HANAN, Dr.-Ing. (Institut Teknologi Bandung – Indonesia) Setiawan SABANA, Prof. (Institut Teknologi Bandung – Indonesia) Chairman, Arte-Polis 4 Organizing Committee Arif Sarwo WIBOWO, Dr.Eng. Reviewers Christopher SILVER, Prof. (University of Florida – United States of America) Eku WAND, Prof. (Braunschweig Univeristy of Art – Germany) Setiawan SABANA, Prof. (Institut Teknologi Bandung – Indonesia) Togar M. SIMATUPANG, Prof. (Institut Teknologi Bandung – Indonesia) Himasari HANAN, Dr.-Ing. (Institut Teknologi Bandung – Indonesia) Armein Z. R. LANGI, Ph.D. (Institut Teknologi Bandung – Indonesia)
    [Show full text]
  • Rules and Options
    Rules and Options The author has attempted to draw as much as possible from the guidelines provided in the 5th edition Players Handbooks and Dungeon Master's Guide. Statistics for weapons listed in the Dungeon Master's Guide were used to develop the damage scales used in this book. Interestingly, these scales correspond fairly well with the values listed in the d20 Modern books. Game masters should feel free to modify any of the statistics or optional rules in this book as necessary. It is important to remember that Dungeons and Dragons abstracts combat to a degree, and does so more than many other game systems, in the name of playability. For this reason, the subtle differences that exist between many firearms will often drop below what might be called a "horizon of granularity." In D&D, for example, two pistols that real world shooters could spend hours discussing, debating how a few extra ounces of weight or different barrel lengths might affect accuracy, or how different kinds of ammunition (soft-nosed, armor-piercing, etc.) might affect damage, may be, in game terms, almost identical. This is neither good nor bad; it is just the way Dungeons and Dragons handles such things. Who can use firearms? Firearms are assumed to be martial ranged weapons. Characters from worlds where firearms are common and who can use martial ranged weapons will be proficient in them. Anyone else will have to train to gain proficiency— the specifics are left to individual game masters. Optionally, the game master may also allow characters with individual weapon proficiencies to trade one proficiency for an equivalent one at the time of character creation (e.g., monks can trade shortswords for one specific martial melee weapon like a war scythe, rogues can trade hand crossbows for one kind of firearm like a Glock 17 pistol, etc.).
    [Show full text]
  • J. Hooykaas the Rainbow in Ancient Indonesian Religion In
    J. Hooykaas The rainbow in ancient Indonesian religion In: Bijdragen tot de Taal-, Land- en Volkenkunde 112 (1956), no: 3, Leiden, 291-322 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION Still seems, as to my childhood's sight A midway station given For happy spirits to alight Betwixt the earth and heaven. THOMASCAMPBELL, TO the Rainbow st. 2 Introductwn. earth is not without a bond with heaven. The Bible tells US that in a fine passage, where the rainbow appeared as a token of Ethis bond, Gen. IX.13: I do set My bow in the cloud and it shall be for a token of a covenant between Me and the earth. The Greeks also knew, that, however easy-going their gods might be, there was a link between them and mortal men. That link was represented by Homer as the fleet-footed Iris, who with later poets became the personification of the rainbow. A beautiful picture of the Lord in a 12th century English psalter 1 shows that the rainbow also in Christian conception keeps its place as 'a token of a covenant', for Christ, in that picture, is seated on a rain- bow, with His feet nesting on a smaller bow. Thus we Europeans are acquainted with the rainbow as the bond between heaven and earth through both sources of culture which still nourish our civilisation. It hardly needs emphasizing, that each religion has its own view ofthe rainbow.
    [Show full text]
  • Tenaga Dalam Volume 2 - August 1999
    Tenaga Dalam Volume 2 - August 1999 The Voice of the Indonesian Pencak Silat Governing Board - USA Branch Welcome to the August issue of Tenaga Dalam. A lot has occurred since May issue. Pendekar Sanders had a very successful seminar in Ireland with Guru Liam McDonald on May 15-16, a very large and successful seminar at Guru Besar Jeff Davidson’s school on June 5-6 and he just returned from a seminar in England. The seminar at Guru Besar Jeff Davidson’s was video taped and the 2 volume set can be purchased through Raja Naga. Tape 1 consists of blakok (crane) training and Tape 2 has about 15 minutes more of blakok training followed by a very intense training session in various animal possessions including the very rare Raja Naga possession. Guru Besar Davidson and his students should be commended on their excellent portrayal of the art. Tape 1 is available to the general public, but due to the intense nature of tape 2 you must be a student. It is with great sadness that I must report that Guru William F. Birge passed away. William was a long time personal student of Pendekar Sanders and he will be missed by all of the people that he came into contact with. 1 Tribute to Guru William F. Birge Your Memory Will Live On In Our Hearts. 2 DJAKARTA aeroplane is a lead-coloured line of sand beaten by EX ‘PEARL OF THE EAST’ waves seeping into a land as flat as Holland. The Dutch settlers who came here in 1618 and founded The following is a passage from the wonderful Batavia must have thought it strangely like their book Magic and Mystics of Java by Nina Epton, homeland.
    [Show full text]
  • Socio-Cultural Relations Between India and Indonesia
    Proceeding of the International Seminar and Conference 2015: The Golden Triangle (Indonesia-India-Tiongkok) Interrelations in Religion, Science, Culture, and Economic. University of Wahid Hasyim, Semarang, Indonesia. August 28-30, 2015 Paper No. C.9 Socio-Cultural Relations Between India and Indonesia Mohd Tahseen Zaman Department of Islamic Studies, Jamia Millia Islamia University Jamia Nagar, New Delhi-110025, India Phone: +91(11)26981717, 26984617, 26984658, 26988044, 26987183, Fax: +91(11)2698 0229 [email protected] Abstract- India and Indonesia are two nations that from its inception, have a strong historical relation; cultural as well as intellectual. Both have some in common and similarities in many aspects. In India and Indonesia there are multiple religions, beliefs, ethnicities, languages, cultures that share and interact each other. The most interesting thing is both have shared cultural relations manifested in daily life. Some historians assumed that India‟s influence on Indonesian‟s culture is quite dominant, moreover, until the nineteenth century the Malay people received everything from India: their religion, their political system, astrology, medicine, literature, art and technical skills. Therefore this study is basically based on historical investigation and focuses on cultural analysis between Indonesia and India. Keywords: culture, shared, inception, ties Introduction The socio-cultural relations between India and Indonesia are very old. The Indian cultural impact has been seen in the all sphere of Indonesian‟s people life. They share lot of religious and cultural similarity with India. According to historical evidences the contact between India and Indonesia has been established during the beginning of the Christian era. “Traders from India, particularly from its eastern and southern coastal regions, travelled far and wide in the pursuit of trade and established trade relations with the countries of the region which is now known as Southeast Asia, and then was known as Dvipantara of Suvarndvipa.
    [Show full text]
  • Laporan Individu Praktik Pengalaman Lapangan (Ppl) Sma Negeri 1 Seyegan
    LAPORAN INDIVIDU PRAKTIK PENGALAMAN LAPANGAN (PPL) SMA NEGERI 1 SEYEGAN 10 Agustus s/d 12 September 2015 Disusun Oleh: Wahyu Ratna Putra 12406241032 PROGRAM STUDI PENDIDIKAN SEJARAH FAKULTAS ILMU SOSIAL UNIVERSITAS NEGERI YOGYAKARTA 2015 KATA PENGANTAR Puji syukur penulis panjatkan atas kehadirat Tuhan Yang Maha Esa, yang telah melimpahkan karunia-Nya sehingga kegiatan Praktik Pengalaman Lapangan (PPL) yang berjalan dari tanggal 10 Agustus sampai dengan tanggal 12 September 2015 dapat terselesaikan dengan baik. Sholawat dan salam tidak lupa penulis sampaikan kepada junjungan nabi besar Muhammad Sholallahu Alaihi Wassalam. Penyusunan laporan kegiatan Praktik Pengalaman Lapangan (PPL) ini dimaksudkan unuk memenuhi salah satu syarat dalam menempuh mata kuliah Praktik Pengalaman Lapangan (PPL). Laporan ini sekaligus sebagai bukti bahwa penulis telah melaksanakan kegiatan Praktik Pengalaman Lapangan (PPL) di SMA Negeri 1 Seyegan. Penulis menyadari banyak hal yang belum dipahami terkait tugas dan tanggung jawab guru, baik sebagai pengajar maupun yang lain di sekolah ini. Penulis memerlukan waktu lama untuk mempelajar hal-hal yang baru tersebut. Namun waktu terus berjalan tidak dapat diputar kembali, kesempatan penulis praktik mengajar di SMA Negeri 1 Seyegan telah habis. Berbekal pengalaman yang penulis peroleh ini, akan terus ditingkatkan sehingga nantinya benar-benar dirasakan ketika terjun sebagai seorang pendidik. Berbagai bimbingan, dorongan, serta semangat telah penulis dapatkan dari segenap pihak.. Pada kesempatan ini, penulis menyampikan terima kasih yang tidak terhingga kepada: 1. Prof. Rochmad Wahab, Ph.D selaku Rektor Universitas Negeri Yogyakarta yang telah memberikan izin kepada kami untuk melaksanakan PPL tahun 2015. 2. Dr. Aman, M.Pd selaku Dosen Pembimbing Lapangan (DPL) PPL yang telah memberikan bimbingan dan pengarahan selama kegiatan PPL berlangsung, sekaligus dosen pembimbing mata kuliah pengajaran mikro atas bimbingan dan motivasinya.
    [Show full text]
  • Dinamika Perkembangan Sejarah Masjid Agung Baiturrahman Di Kota Banyuwangi Tahun 1773 – 2007
    Jurnal Santhet, Volume 2 Nomor 1, (April) 2018 e-ISSN: 2541-6130, P-ISSN 2541-2523, PP 33-48 Program Studi Pendidikan Sejarah FKIP Universitas PGRI Banyuwangi Dinamika Perkembangan Sejarah Masjid Agung Baiturrahman di Kota Banyuwangi Tahun 1773 – 2007 Dea Denta Tajwidi1, I. Wayan Pardi2 Program Studi Pendidikan Sejarah, Fakultas Keguruan dan Ilmu Pendidikan Universitas 17 Agustus 1945 Banyuwangi Email: [email protected] ABSTRAK Masjid Agung Baiturrahman adalah ikon Kabupaten Banyuwangi. Sejarah berdirinya Masjid Agung Baiturrahman tidak bisa dilepaskan dari sejarah berdirinya Banyuwangi, karena keduanya memiliki ikatan yang sangat kuat, sama-sama didirikan oleh Bupati Blambangan terakhir sekaligus Bupati Banyuwangi pertama Mas Alit. Nama Mas Alit yakni Bupati pertama adalah Wiraguna I yang berkuasa pada tahun 1773-1783. Penelitian sejarah ini bertujuan: 1) untuk mengetahui sejarah awal pembangunan Masjid Agung Baiturahman. 2) Untuk mengetahui dinamika perkembangan pembangunan Masjid Agung Baiturahman Tahun 1773 - 2007. Jenis penelitian ini adalah historis atau metode sejarah. Penelitian ini dilakukan pada bulan 25 Juli sampai 21 Agustus 2018 di Masjid Agung Baiturahman Kabupaten Banyuwangi. Metode pengumpulan data yang digunakan Observasi, Wawancara, Studi Dokumen. Hasil dari penelitian ini adalah Masjid Agung Baiturrahman Masjid yang sebelumnya bernama Masjid Jami‟ yang didirikan oleh Mas Alit, Tergolong masjid tertua di Kabupaten Banyuwangi. Latar belakang berdiri dan berkembangnya Masjid Agung Baiturrahman Banyuwangi dimulai sejak 7 Desember 1773, hal ini berdasarkan data pada surat wakaf yang berupa denah gambar arsitektur masjid dari keluarga besar Mas Alit atau Raden Tumenggung Wiraguna I, bupati pertama Banyuwangi untuk umat Islam Banyuwangi. sampai kini telah mengalami beberapa kali renovasi (pembangunan); pertama: 1844, kedua: 1971, ketiga: 1990, dan keempat: 2005.
    [Show full text]
  • The Sinophone Roots of Javanese Nini Towong
    Margaret Chan Singapore Management University The Sinophone Roots of Javanese Nini Towong This article proposes that Nini Towong, a Javanese game involving a pos- sessed doll, is an involution of fifth-century Chinese spirit-basket divination. The investigation is less concerned with originist theories than it is a discus- sion of the Chinese in Indonesia. The Chinese have been in Southeast Asia from at least as early as the Ming era, yet Chinese contributions to Indonesian culture is an understudied area. The problem begins with the asymmetrical privileging of Indic over Sinic influences in early European scholarship, a sit- uation which in turn reveals the prejudices that the Europeans brought to bear in their dealings with the Chinese of Southeast Asia in the seventeenth to nineteenth century. Europeans introduced the Chinese-Jew analogy to the region. Their disdain contributed to indigenous hostility toward the Chinese. Racialism is a sensitive topic but a reminder of past injustices provides a timely warning in this moment of tense world geopolitics. keywords: Nini Towong—jelangkung—spirit-basket divination— Sinophone—Sinophobia Asian Ethnology Volume 76, Number 1 • 2017, 95–115 © Nanzan University Anthropological Institute ini Towong is a Javanese rain ritual that involves a female effigy made with Na coconut-shell ladle head mounted upon a basket body.* The soul of a dead person possesses the doll when it self-animates to answer questions put to it by rapping, nodding, and pointing. There is a second Indonesian spirit-basket game, jelangkung, from the Chinese cai lan gong (菜篮公), meaning “vegetable basket deity.” Two people hold onto a basket which moves to write using a pen stuck into its reeds.
    [Show full text]
  • GENERAL TOPIC Document Study of UNNES Legality As Legal Entity State University
    Journal of Indonesian Legal Studies 305 Vol 3 Issue 02, 2018 Volume 3 Issue 02 NOVEMBER 2018 JILS 3 (2) 2018, pp. 305-326 ISSN (Print) 2548-1584 ISSN (Online) 2548-1592 GENERAL TOPIC Document Study of UNNES Legality as Legal Entity State University Ali Masyhar, Muhammad Azil Maskur, Mulyo Widodo Ali Masyhar, Muhammad Azil Maskur, Mulyo Widodo Universitas Negeri Semarang [email protected] TABLE of CONTENTS INTRODUCTION ………………………………………………….….. 306 LITERATURE REVIEW ……………………………………………… 308 RESEARCH METHOD ……………………………………………… 298 RESULT and DISCUSSION ………………………………………...… 310 CONCLUSION and SUGGESTION ………….……………………… 324 REFERENCE ………….……………………………………………….. 324 Copyright © 2018 by Author(s) This work is licensed under a Creative Commons Attribution- ShareAlike 4.0 International License. All writings published in this journal are personal views of the authors and do not represent the views of this journal and the author's affiliated institutions. http://journal.unnes.ac.id/sju/index.php/jils Ali Masyhar, et.al. 306 JILS 3 (2) November 2018, 305-326 Article Info Abstract Submitted on August 2018 Unit of Public Service Agency (PSA Work Unit). UNNES Approved on October 2018 continues to improve itself towards better community service, Published on November 2018 which is as a Legal Entity State University. Legal Entity State University will have a highly positive impact, especially the autonomy of academic and non-academic administration and Keywords: management. One of the important efforts in order to achieve Statute, Legal Entity the status of UNNES as a Legal Entity State University, it is State University, necessary to form a legal document that is the basis of an organization in the form of a Statute.
    [Show full text]
  • The Panji Story: from Version to Version *) by Triyono
    The Panji Story: From Version to Version *) by Triyono Bramantyo Indonesian Institute of the Arts (ISI) Yogyakarta, Indonesia Introduction A monument that was erected during the reign of King Dyah Balitung of Central Java dating from approximately 907 CE (Ministry of Education and Culture 1983-1984, 2) provides the oldest written record of a wayang performance, which was based on the Mahabharata epic tale. The Ramayana was also an important source in the development of the performing arts in the early civilization of Java. The history of the Ramayana dates back to approximately the 5th-4th century BCE. It is believed that the original version of the story is Valmiki’s Ramayana. Some cultural evidence suggests that the Ramayana predates the Mahabharata. Regardless of which tale appeared first, these two important Indian literary works have been adapted to many forms in Javanese performing arts and in those of the rest of Southeast Asia: the Javanese Ramayana, the Javanese Mahabharata (in various forms of puppetry), the Balinese Ramayana, the Phra Lak Phra Lam of Laos, the Hikayat Seri Rama of Malaysia, the Ramakien of Thailand, the Yama Zatdaw of Myanmar, etc. Alongside the Ramayana and the Mahabharata, there is a local Javanese cycle called the Story of Panji, which, according to C.C. Berg’s work Inleiding tot de Studie van het Oud-Javaansch (1928), was disseminated in the year of Pamalayu (1277 CE). Purbatjaraka, an expert on the Panji cycles, writes: “[…] the writing of the early Panji story was during the supremacy of the Majapahit Kingdom” (Purbatjaraka 1968, 404). The Story of Panji subsequently spread throughout the Southeast Asian region, including present-day Malaysia, Thailand, Cambodia, Myanmar and Laos, and has been adapted to a variety of performing arts.
    [Show full text]