Demak As the Maritime Kingdom on the North Coast of Java
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Changing Policies Over Timber Supply and Its Potential Impacts to the Furniture Industries of Jepara, Indonesia
JMHT Vol. XXI, (1): 36-44, April 2015 Scientific Article EISSN: 2089-2063 ISSN: 2087-0469 DOI: 10.7226/jtfm.21.1.36 Changing policies over timber supply and its potential impacts to the furniture industries of Jepara, Indonesia Dodik Ridho Nurrochmat1*, Efi Yuliati Yovi1, Oki Hadiyati2, Muhammad Sidiq3, James Thomas Erbaugh44 1Department of Forest Management, Faculty of Forestry, Bogor Agricultural University, Academic Ring Road, Campus IPB Dramaga, PO Box 168, Bogor, Indonesia 16680 2Ministry of Environment and Forestry of the Republic of Indonesia, Gedung Manggala Wanabakti Block I, 3th Floor Gatot Subroto, Senayan, Jakarta, Indonesia 10270 3CBFM and Agroforestry GIZ BIOCLIME, Jl. Jendral Sudirman Km. 3,5 No 2837 Palembang, Indonesia 4School of Natural Resources and Environment, University of Michigan, Ann Arbor, USA Received March 2, 2015/Accepted April 28, 2015 Abstract Though some scholars argue that Indonesian wood furniture industries are in decline, these industries remain a driving force for regional and national economies. Indonesian wood furniture has a long value chain, including: forest farmers, log traders, artisans, and furniture outlets. In Jepara, Central Java, wood furniture industries contain significant regional and historical importance. Jeparanese wood furniture industries demonstrated great resilience during the economic crisis in the late nineties. Although they were previously able to withstand the pressures of economic crisis, the enactment of Minister of Forestry Regulation (MoFor Reg.) 7/2009 on wood allocation for local use -as one of the implementing regulation of Decentralization Law 32/2004- causes a potential reduction of wood supply to Jepara. Since September 30th, 2014, however, the constellation of domestic timber politics has changed due to the new decentralization law (23/2014), which shifted most regulations on forest and forest products from the regency to the province. -
Economic Inequality and Inter-Island Shipping Policy in Indonesia Until the 1960S
E3S Web of Conferences 202, 07070 (2020) https://doi.org/10.1051/e3sconf/202020207070 ICENIS 2020 Java and Outer Island: Economic Inequality and Inter-Island Shipping Policy in Indonesia Until the 1960s Haryono Rinardi* Department of History ;Faculty of Humanity; Diponegoro University Abstract. This article tries to explain the relationship between economic inequality in Java and outer Java, also the inter-island shipping policy in Indonesia until the 1960s by using the historical methods. This study proves that the inequality had occurred since the colonial era when the Dutch colonial government focused on developing infrastructure on Java as the center of its government. When withdrawn again, inequality has occurred since pre-colonial times. The inter-island shipping policy that places Java as the center of shipping has increasingly encouraged economic inequality. Keywords: Economic Inequality; Inter-island Shipping; Historical Methods; Java and Outer Java; Colonial Era 1 Introduction Inequality and dichotomy between Java Island and other regions in Indonesia are not only real but visible in terminology. The Colonial Government referred to areas outer Java as Buitenbezittingen and then buitengewesten. [1] Therefore it is not surprising that Clifford Geertz, an anthropologist, distinguishes the interior regions of Central Java and East Java and as Indonesia within. Other areas have referred to as outer Indonesia [2]. Obviously, the two regions have different types. The Indonesian region has culturally influenced by Hindu- Buddhist culture. It can seen from the existence of various temples in the P. Java region. Another influence is the persistence of the presence of cultural arts, which is a relic of Hindu- Buddhist culture in Indonesia, such as the Ramayana and Mahabarata epics. -
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. -
Adjustment of Jepara Industrial Furniture Business for Business Stability
Adjustment of Jepara Industrial Furniture Business for Business Stability Angelina Ika Rahutami, Widuri Kurniasari, Chatarina Yekti Prawihatmi College of Economics and Business, Soegijapranata Catholic University, Semarang, Indonesia ____________________________________________________________________________________ Abstract Furniture industry in Jepara is a strategic industry both for local and national economy. Furniture industry in Jepara is uniquely known for its carving. This research is aimed to conduct a mapping of furniture industry condition in Jepara. In addition, this research also conducts an investigation of how furniture industry in Jepara performs its online and external business adjustment.The research has been conducted in Jepara district, Central Java. The sample collected from micro small medium enterprises (MSMEs) in the furniture field. The research used primary data collected through questionnaires and in-depth interviews. The key informants of this research are policy makers , such as Head of the Industrial Board, Head of the Trade Board, and Head of Cooperative and MSMEs, Head of furniture association at the provincial level of Central Java and Jepara District, and 5 players of furniture industry in Jepara. The variables observed in this study are: business competition, management priority, performamce and innovation. In facing globalization, furniture industry in Jepara conducts some adjustments internally and externally. All industry players attempt to behave adaptively toward business development and compettion by doing design innovation continuously. Furniture industry businessmen also motivate their employees to be creative and innovative. Externally, local government contantly supports the existence and competitiveness of the industry by providing facility for promotion and exhibition both national and international level. Business strategies that can be applied are improving product durability and design variation. -
THE LEGACY of COLONIAL REFORMATION of SYARIAH in NETHERLANDS EAST INDIES and BRITISH MALAYA: a COMPARATIVE ESSAY ©2001 Charleston C
THE LEGACY OF COLONIAL REFORMATION OF SYARIAH IN NETHERLANDS EAST INDIES AND BRITISH MALAYA: A COMPARATIVE ESSAY ©2001 Charleston C. K. Wang I. Introduction The Federation of Malaya became independent from Great Britain on August 31, 1957. Indonesia attained statehood from the Netherlands on December 27, 1949 after having already proclaimed independence on August 17, 1945. Centuries before, both the British and Dutch came to Southeast Asia with the same objective – to set-up colonies that benefited themselves. Indeed, the British and Dutch were rivals in the race for colonies, two among other European nations in the age of colonialism. (a) The Indonesian Archipelago The Dutch were not the first Europeans to arrive in the archipelago: the Portuguese came in 1511, after their conquest of the Islamic sultanate of Malacca on the eastern Malay Peninsula. The Portuguese were followed by the Spaniards.1 Created in 1602, the Dutch East India Company or V.O.C. (for Vereenigde Oostindische Compagnie), founded Batavia on Java in 1609. It should be no surprise that the Europeans found themselves amongst ancient civilizations. When the Europeans first arrived, the archipelago was under Islamic dominance. However, Islam was also a late comer – before the advent of Islam, kingdoms with a high degree of organization were thriving under Hindu or Buddhist rulers. Indian culture and customs had been introduced, including the monarchy, the ancestry system, literature, music, architecture, religious practices and rituals, and also division into castes. Great Hindu literary works such as Vedas and the Mahabharata and Ramayana epics were also introduced through the wayang or the shadow-play, a form of popular entertainment that can be seen in present day Indonesia. -
Keberagamaan Orang Jawa Dalam Pandangan Clifford Geertz Dan Mark R
Shoni Rahmatullah Amrozi 2fI: 10.35719/fenomena.v20i1.46 KEBERAGAMAAN ORANG JAWA DALAM PANDANGAN CLIFFORD GEERTZ DAN MARK R. WOODWARD Shoni Rahmatullah Amrozi Institut Agama Islam Negeri (IAIN) Jember [email protected] Abstrak: Artikel ini membahas perbedaan pandangan Clifford Geertz dan Mark R. Woodward tentang keberagamaan orang Jawa. Kedua pandangan ini menjadi rujukan bagi para intelektual yang men- dalami kajian tentang agama (Islam) di masyarakat Jawa. Geertz mengkategorikan kelompok agama dalam masyarakat Jawa (Abangan, Santri, dan Priyayi) berdasarkan penelitiannya di Mo- jokuto (Pare, Kediri, Jawa Timur). Sementara itu, Mark R. Woodward meneliti keberagamaan orang Jawa di Yogyakarta. Woodward menganggap Yogyakarta sebagai pusat budaya masyarakat Jawa dan dianggap mampu mengkolaborasikan Islam dan budaya lokal. Artikel ini menyimpulkan bahwa Geertz menilai bahwa keberagamaan orang Jawa terkait dengan ketaatan dan ketidaktaa- tan. Sementara itu, Woodward melihat keberagamanan ini sebagai salah satu bentuk tafsir ter- hadap Islam oleh masyarakat Jawa.. Kata Kunci: Islam Jawa, Abangan, santri, priyai Abstract: This article examines the different views of Clifford Geertz and Mark R. Woodward about Javanese religiousness. Both of their studies, even today, have become references for intellectuals who study religion (Islam) in Javanese society. Geertz categorized the religious groups in Javanese society (Abangan, Santri, and Priyayi). Geertz's (the 1950s) view have based on his research in Modjokuto (Pare, Kediri, East Java). Meanwhile, Mark R. Wood- ward researched Javanese religiousness in Yogyakarta (the 1980s). Woodward observed Yogyakarta as the cultur- al centre of Javanese society. It is considered capable of collaborating between Islam and local culture. The article concludes that Geertz assessed that Javanese religiousness was related to religious obedience and disobedience. -
“Food” Or Water for “Drink”? Political Ecology of Water Conflict in Rural
Water for “Food” or Water for “Drink”? Political Ecology of Water Conflict in Rural Java Indonesia eingereicht von Yosafat Hermawan Trinugraha Betreuung: Univ. Prof. Dr. Martin Coy (Institut für Geographie,Innsbruck) Univ.-Prof. Dipl.-Ing. Dr. Markus Schermer (Institut für Soziologie, Innsbruck) Dissertation Eingereicht im Rahmen des Doktoratstudium Geographie Fakultät für Geo‐ und Atmosphärenwissenschaften An der Leopold‐Franzens – Universität Innsbruck Innsbruck 2019 i ii Eidesstattliche Erklärung Ich erkläre hiermit an Eides Statt durch meine eigenhändige Unterschrift, dass ich die vorliegende Arbeit selbständig verfasst und keine anderen als die angegebenen Quellen und Hilfsmittel verwendet habe. Alle Stellen, die wörtlich oder inhaltlich den angegebenen Quellen entnommen wurden, sind als solche kenntlich gemacht. Die vorliegende Arbeit wurde bisher in gleicher oder ähnlicher Form noch nicht als Dissertation eingereicht. Innsbruck, am .06. 2019 Datum Unterschrift iii iv TABLE OF CONTENT Table of Content v List of Boxes x List of Figure xi List of Map xiii List of Table xiv Acknowledgment xvii Zusammenfassung xxi Summary xxv CHAPTER 1 INTRODUCTION 1 1.1. Background 1 1.2. Research Question and Objective 8 1.3. Research Method 10 1.4. Structure of The Thesis 11 CHAPTER 2 THEORETICAL FRAMEWORK 13 2.1. The Concept of Nature in Geography 13 2.2. Political Ecology, Commodification, and 17 Environmental Conflict 2.3. Waterscape and Hydrosocial cycle 21 2.4. Water Governance 27 2.5. Summary 33 CHAPTER 3 RESEARCH METHOD 34 3.1. Data Collection Method 35 3.1.1. Secondary Data 35 3.1.2. Primary Data 36 v 3.1.2.1.Interview 36 3.1.2.2.Observation 40 3.1.2.3.Focus Group Discussion 40 3.2. -
The Islamic Traditions of Cirebon
Chapter 1: Introduction POINTS OF DEPARTURE: REVIEW OF PREVIOUS STUDIES ¼syncretism is very conspicuous in the religion of Java. This perhaps results from the flexibility of the Javanese people in accepting various incoming religions from the outside world. In historical times, upon their underlying animistic beliefs, Javanese had successively accepted Hinduism, Buddhism, Islam and Christianity, and ªJavanizedº them all. And as can be seen¼worship of various spirits strongly exists in the deep stratum of folk psychology. It is said ¼ among the Javanese: ªSedaya agami sami kemawonº ¼ Although 90% of the inhabitants ¼profess Islam, they all belong to ¼ªwong abanganº, whose Islamic beliefs seem to cover the surface of their traditional concepts. This is well proved by the continuing existence of the various salamatans ¼1 This quotation reflects a view adopted by some Indonesianists who hold as an axiom that Javanese Islam is syncretic. Its basis is a conviction that animism, Hinduism, Buddhism and Islam have formed layers of Javanese culture. From this conviction derives an approach of seeing Javanese Islam as founded on multi-layered syncretism. Everything is then analysed and explained in terms of this `multi layered' schemata. One version of this syncretic argument is championed by Clifford Geertz who developed an abangan-santri-priyayi trichotomy for seeing the socio-religious pattern and development of Java.2 His approach has enjoyed currency among many Indonesianists for the last few decades. Subsequent work on Javanese socio-religious discourse cannot proceed without reference to him. For this reason, I wish to take his work as the focus of my initial discussion. -
From Custom to Pancasila and Back to Adat Naples
1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism. -
The Effects of Colonialism on Shariah: the Malacca and Sokoto Experiences
Jurnal Syariah, Jil. 23, Bil. 1 (2015) 167-188 Shariah Journal, Vol. 23, No. 1 (2015) 167-188 THE EFFECTS OF COLONIALISM ON SHARIAH: THE MALACCA AND SOKOTO EXPERIENCES Alhaji Umar Alkali1 Kamal Alhaji Daud2 ABSTRACT Muslims around the world have made a full attempt to ensure that the law of Allah the Most High and Exalted becomes their guidance in all their affairs. Malacca Sultanate and Sokoto Caliphate implemented Shariah before the coming of the colonial masters. When the colonial masters came, they introduced the doctrine of validity to make Islamic law a secondary law especially in criminal matters. Islamic law was made applicable to Muslims only on matters of Muslim personal law such as marriage, divorce and custody of children. Even after independence, not much was seen of Islamic criminal law in these territories. However, a new awakening amongst Muslims has resulted in the implementation of some aspects of Islamic criminal law in Malaysia and Nigeria. Since democracy advocates that the voice of the majority must always be reckoned with, it will therefore not be out of place to have Islamic law in these territories. But that is supposed to hold when machineries for its implementation 1 PhD Candidate, Ahmad Ibrahim Kulliyyah of Laws, International Islamic University of Malaysia, and Lecturer Faculty of Law, University of Maiduguri, Borno State, Nigeria, [email protected] 2 Lecturer, Faculty of Law, University of Maiduguri, Borno State, Nigeria, [email protected] 167 Jurnal Syariah, Jil. 23, Bil. 1 (2015) 167-188 are put in place, sincerity on the part of Muslims is achieved and awareness is created. -
The Sultanate of Aceh Darussalam As a Constructive Power
International Journal of Humanities and Social Science Vol. 1 No. 11 [Special Issue – August 2011] The Sultanate of Aceh Darussalam As A Constructive Power Mehmet Ozay1 1Faculty of Education Universiti Teknologi Malaysia 81310 Skudai, Johor Bahru, Malaysia Phone: +60 12 64 77 125 E-mail: [email protected]; [email protected] Abstract This paper argues that the Sultanate of Aceh had commenced a watershed apparently in its relation with the centre of Islamic world to construct a new political concept of Pan-Islamism in the very early decades of the 16th century and as its succession in the 19th century. The mutual relationship between the center and its periphery shares substantive responsibility in a manner of being constructive. Concerning the inter-relational approach between the centre and its periphery of Islamic world, the relation of Aceh with the Ottoman State became one of the hallmarks of the development of Pan-Islamism. Thus this article reexamines the ways in which Acehnese sultans’ promoting Pan-Islamist ideology in relation with the Ottoman State on the basis of contemporary news and commentaries in the journal of Basiret which was published for about 60 news commencing before the appalling Dutch war until June 1874 in Constantinople. Key Words: Pan-Islamism, Basiret, Ottoman, Indian Ocean, Aceh 1.Introduction This paper revisits not only the relationships between the Sultanate of Aceh Darussalam and the Ottoman State but also and the conceptual development of the Pan-Islamic world view in the context of the center and the periphery of Islamic world. The writer employs an approach that is an alternative view to the conventional understanding of center-periphery relations in terms of Islamic states, and the relations between the Ottoman State and the Sultanate of Aceh Darussalam. -
World Bank Document
Document of The World Bank FLE COPY FOR OFFICIAL USE ONLY Public Disclosure Authorized Report No. 1905b-IND INDONESIA IRRIGATION XI Public Disclosure Authorized STAFF APPRAISAL REPORT Public Disclosure Authorized Public Disclosure Authorized Projects Department East Asia and Pacific Regional Office This doeuennt has a restricted distribution and may be used by recipients only in the performance of their official duties. Its contents may not otherwise be disclosed without World Bank authorization. CURRENCY EQUIVALENT US$1.00 = Rupiahs (Rp) 415 Rp 100 = US$0.241 Rp 1 million = US$2,409.64 WEIGHTS AND MEASURES - METRIC SYSTEM 1 millimeter (mm) = 0.039 inches 1 meter (m) = 39.37 inches 1 kilometer (km) = 0.62 miles 1 square kilometer (sq m) = 0.386 square miles 1 hectare (ha) = 2.47 acres 1 cubic meter (cu m) = 35.31 cubic feet 1 million cubic meters (MCM) = 811 acre feet 1 liter (1) = 0.264 gallons (USA) 1 liter/second (1/sec) = 0.035 cubic feet per second 1 kilogram (kg) = 2.2 pounds 1 metric ton (ton) = 2,205 pounds gO'NVERSION FACTORS FOR RICE 1 ton "dry srtalkpaddy" = 800 kg paddy ("paddy gabah") = 500 kg milled rice 1 ton paddy (gabah) = 630 kg milled rice INDONESIA FISCAL YEAR April 1-March 31 FOR OFFICIALUSE ONLY ABBREVIATIONS BIMAS - Bimbingan Massal Swa Sembada Bahan Makanan "Mass Guidance for Self-Sufficiency in Foodstuffs" a farm input-credit package program BRI - Bank Rakyat Indonesia - People's Bank of Indonesia BULOG/DOLOG - Badan Urusan Logistik - "National Logistics Body" - rice procurement agency/Depo Logistik - provincial