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The Emergence and Development History of Demak Bintoro Kingdom

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IJSS.Vol.12, No.2, September 2016 THE EMERGENCE AND DEVELOPMENT HISTORY OF DEMAK BINTORO KINGDOM M. Nur Rokhman, Lia Yuliana, and Zulkarnain4 Abstract This research is aimed to ind the emergence and development of Demak kingdom. This research used the ive stages historical research method according to Kuntowijoyo, which are topic selection, heuristic, veriication, interpretation and writing. Kasultanan Demak is the irst Islamic kasultanan in Java which was founded by Raden Patah in 1478. Demak area covers Jepara, Semarang, Tegal, Lembang, Jambi, islands among Kalimantan and Sumatera and some areas in Kalimantan islands. The glory era was in Sultan Trenggana administration who ruled from 1521- 1546 M. After the death of Sultan Trenggana, there was power seizure in Demak Kingdom. This seizure occured between the Prince of Sekar Seda ing Lepen and Sunan Prawata who was the only son of Sultan Trenggana. Thus, there was murder conducted by Sunan Prawata towards the Prince of Sekar Seda ing Lepen. The son of Prince of Sekar Seda ing Lepen whose name was Arya Panangsang from Jipang avenged his father’s death by murdering Sunan Prawoto. One of dukes who ighted againts Arya Panangsang was Joko Tingkir. He was one of Sultan Trenggono’s son -in- law and ruled in Pajang. Reputedly, Joko Tingkir had purebred line of Majapahit that is Brawijaya V who was expelled by Girindrawardhana and subserved in Demak Kingdom. Keywords: maket, administration, and Demak 4 Yogyakarta State University. Email: [email protected]; [email protected]; [email protected] 43 M. Nur Rokhman, Lia Yuliana, Zulkarnain:The Emergence and Development... Introduction Mosque of Demak, which was estimated The founding of Demak Kingdom could founded by Walisongo. The location of capital not be separated from the mission of city of Demak Sultanate that was plied from muballigh in islamizaring Javanese land or the sea and named as petty officer or Bintara which was furthermore called “wali songo”. In became Demak city in Central Java at this the broadcasting and developing Islam in Java, time. The period of when the capital city was wali songo centered their activities by making located there was sometimes known as Demak city as the central of every aspect. “Demak Bintara” or Demak petty officer. In the After the age of 20, Raden Patah was sent to period of the fourth Sultan, the capital city Java to deepen religion science under the was moved to Prawata (read “Prawoto”. upbringing of Raden Rahmat and finnaly got Furthermore, those aspects are married with his grandchild. Finally Raden developed in newer Javanese cities.This cities Fatah stayed in Demak (Bintoro). In 1475 AD, will give a comprehensive picture on the Raden Fatah started to perform their teacher’s emergence, development and the fall of order by opening madrasah or Islamic Demak Kingdom an also the societies’ life. boarding school in the area. This research is expected to be used as the It seemed that the task given to Raden material in order to understand and review Fatah was runwell. Because of the support of various social and cultural problems which walisongo, especially based on the order of emerge in Indonesian cities growth and Sunan Amspel, Raden Patah was assigned to improve the understanding of dynamic city teach Islam religion and open a boarding development. school in Glagahwangi Village. No longer after Demak Kingdom is the first Islamic that, this village was visited bymany people. It Kingdom in Javanese Island. Previously, did not only become the centre of religious Demak kingdom is a duchy of Majapahit science, but also the centre of commerce and kingdom. This kingdom was founded by the centre of first Islam Kingdom in Java. In Raden Patah in 1500 to 1550 (Soekmono, the development, Glagahsari Village became 1973). Raden Patah is a nobleman of the capital city which was named Bintoro Majapahit that has obtained the unauguration Demak. from Prabu Brawijaya who officialy lived in Demak Sultanate was founded by Raden Demak and changed Demak into Bintara Patah in 1478. Previously, this sultanate was (Slamet Muljana, 2005). Raden Patah held the vazal ducal from Majapahit kingdom, and was position as the duke of duchy Bintara, Demak. noted as the pioneer of Islamic Proselytism in On the support of other areas which earlier Javanese Island and Indonesia in general. believed in Islam such as Jepara, Tuban, and Demak Sultanate did not last for long and Gresik, Raden Patah founded Islamic Kindom immediately experienced throwback because with Demak as the centre. of power struggle among the kingdom Raden Patah as Islam Duke in Demak relatives. In 1568, the authority of Demak broke their relationship with Majapahit at that Sultanate was transfered to Pajang Sultanate time because the Kingdom was in the weak which was founded by jaka Tingkir. One of condition. It can be said the the emerge of historical herritages of Demak t is the Great Demak Kindgom was a Islamization process to 44 IJSS.Vol.12, No.2, September 2016 reach a polical power. Moreover, the emerge manners. Etimologicaly. Method is a problem of Demak Kingdom was also accelerated with that explains ways or manners, technical the weakening of Majapahit Kingdom as the implementation direction. Basically, historical result of rebellion and war of power struggle research is interrelated with historical within the kings relatives (Poesponegoro, method procedure. Historical method is rules 1984). on systematic principles which collect As the first Islamic kingdom in Javanese historical sources effectively and asses it Island, Demak Kingdom had a big role in the critically and made in written form. The Islamization process at that time. Demak method utilized by the researcher in this kingdom developed as the commerce centre historical writing is historical research and Islamic Proselytism. The territory of method according to Kuntowijoyo. The stages Demak includes Jepara, Tuban, Sedayu of historical according to Kuntowijoyo has five Palembang, Jambi and some areas in stages, which are topic selection, heuristic, Kalimantan. Besides, Demak Kingdom also has verification, interpretation and writing important harbors such as Jepara, Tuban, (Kuntowijoyo, 2005: 91).topic selection is the Sedayu, Jaratan and Gresik that developed initial step in the research to identify topic into transito harbor. During the which is appropriate to be observed. After the administration of Raden Fatah, it was built topic selection, further stage is data collection Demak mosque which the building process process, which are books, documents, images was helped by wali or sunan. Raden Patah was and other relevant soures. The next activity is the first king of Demak Kingdom. He to make source critique both the source conquered Majapahit kingdom and moved all originality and external critique or the ceremonial objects and heirlooms of reliability of source content through internal Majapahit to Demak. The aim was to make the critique. After the validity is assured, further Majapahit kingdom symbols were reflected in stage is to interpret through the analysis and Demak Kingdom. When Malacca Kingdom fell synthesis. The last stage is to perform into Portuegese in 1511 AD, the relationship historical report writing or historiography. between Demak and Malacca was broken. Demak Kingdom felt to be disadvantaged by Result and Discussion Portugese in their trading activity. Therefore, 1. The Founding of Demak Bintara Kingdom in 1513 AD Raden Fatah ordered Unu Duke to Towards the end of the 15th century, lead Demak troops to attact Portuguesees in as the throw back of Majapahit, practically malacca. That attact had not been succeceded some of their territories started to separate because Portugeese troops were far stronger themselves. Even the areas spread on duchies and their weaponry was complete. On their attacked and claimed each other as the heir of effort, Unus Duke obtained epithet aas The the Majapahit throne each other. Meanwhile, Prince of Sabrang Lor. Demak which was located in the southern part of Javanese beach emerged as an independent Research Method territory. Around 1500, Majapahit regent The word metode is originated from whose name was Raden Patah, who lived in English word “method” which means ways or Demak and believed in Islam, overtly broke 45 M. Nur Rokhman, Lia Yuliana, Zulkarnain:The Emergence and Development... the relationship with powerless Majapahit. who had different faith. Therfore, Raden With the help of other areas in East Java which Husain went there along. After he was have converted to Islam, such as Jepara, accepted as the servant of Majapahit, he Tubah and Gresik, he founded Islam Kingdom obtained the position as a Duke in Terung. with Demak as the centre (Soekmono, Raden Patah was married by Sunan Ampel 1973:52). The statement is a prove that with granddaughter, who was Nyai Ageng Demak Sultanate still had relationship with Maloka princess. Furthermore, on the Majapahit Kingdom. suggestion of a hallow from Ampeldenta, Raden Patah was the son of Brawijaya Raden Patah was asked to walk to the west whose mother was Chinese princess (Cempa). until he found an area which was full of reed Brawijaya commended Raden Patah to a trees which had fragrant smell. There he was Governoor in Palembang when he was stil in asked to build a new village named Bintara his mother’s womb. Thus, Raden Patah was and founded Demak Bintoro Sultanate. born in Palembang. Then Palembang grew and However, it was not as easy as turning the developed into the centre of Islam kingdom. palm or hands. Certainly, he needed a very Since the last 15th AD, it might be since the burdensome struggle to rule Demak. How dissapearance of the capital city of Majapahit weak Majapahit is, it would let another Kingdom in Trowulan area caused by Wangsa kingdom to take their territory (Ahmad al- Girindrawardhana from Kediri Kingdom in Usairy, 2003).
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    PRIYAYI DAN FASHION; PERUBAHAN CARA BERPAKAIAN PRIYAYI KECIL SURAKARTA 1900-1920 Muhammad Misbahuddin1* 1IAI Sunan Giri Ponorogo E-mail: *[email protected] No. WA: Abstract: Clothing is not limited to fabrics that cover the body. For a long time it took even centuries, especially when people started to recognize civilization. Clothing became an extension of the social body in their social life. In Javanese culture, self-esteem is in words, while body honor is in clothing. It's just that this phrase is only used by the elite in Surakarta and doesn't apply to ordinary people. At the beginning of the 20th century, along with the rise of the common people to the upper middle class, the struggle for elite status was fought through the wearing of clothes. Using historical methods of analysis and multidimensional approaches, the author attempts to demonstrate the complexity of the struggle of ordinary people to reach the position of the upper middle class by wearing clothes. The sacralization of clothing, long lauded by the elite, began to de-sacralize at the beginning of the 20th century. De- sacralization is symbolized by the elegant and elegant posture of the little Surakarta priyayi. This attitude has an ambiguous impact on the social reality in which new civic experiences arise in society. .Keyword: clothing; Javanese culture; Honour; Dandy; Elegant Pendahuluan Surakarta merupakan salah satu bagian dari Vostenlanden.1 Secara administrasi Surakarta berbatasan dengan daerah Yogyakarta, Kedu, Semarang dan Madiun. Sejak berdirinya kerajaan Surakarta 1745 M, penduduk yang menghuni kota ini dapat dikatakan homogen, mulai dari orang Jawa, Belanda, Cina, Arab, dan masyarakat timur lainnya bertempat tinggal di kota ini.
  • Narratology and New Historicism in Keong Mas

    Narratology and New Historicism in Keong Mas

    NARRATOLOGY AND NEW HISTORICISM IN KEONG MAS Retnowati1; Endang Ernawati2 1, 2English Department, Faculty of Humanities, Bina Nusantara University Jln. Kemanggisan Illir III No. 45, Palmerah, Jakarta 11480, Indonesia [email protected]; [email protected] ABSTRACT The goal of this research was to know how the folktale Keong Mas was narrated based on Vladimir Propp’s Narratology (1968). Then the evidence in the story was compared to the historical evidence happening during the reign of the two dynasties in the Kediri Kingdom in the eleventh century using the theory of New Historicism. This research used a qualitative method which was based on library research. Furthermore, the research is to know that the work of literature is not always independent. It can be traced through the historical evidence in the folktale which becomes their clues. It is to inform the readers that a work of literature is actually the imitation, that is the reflection of the society. Keywords: elements of folktale, Propp’s narratology, new historicism, historical events INTRODUCTION Indonesian culture produces many kinds of the folktale. They are variously based on the tribes and the areas where the folktales come from. The characters in folktale would be the mirror of human life in the society (Hendra, 2013). Some of the folktales are now written, and some are translated into foreign languages such as English. The elements of folktale are generally part of the oral tradition of a group, more frequently told than read, passing down from one generation to another, taking on the characteristics of the time and place in which they are told, sometimes taking on the personality of the storyteller, speaking to universal and timeless themes, trying to make sense of our existence, helping humans cope with the world in which they live, or explaining the origin of something, often about the common person and may contain supernatural elements.