DOCSLIB.ORG

The Emergence and Development History of Demak Bintoro Kingdom

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Emergence and Development History of Demak Bintoro Kingdom 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).
Load more

Recommended publications
  • Bustamin , Islam Di Jawa Hubungannya Dengan Dunia Melayu | 113
    Bustamin , Islam Di Jawa Hubungannya Dengan Dunia Melayu | 113 ISLAM DI JAWA Hubungannya Dengan Dunia Melayu Oleh: Bustamin [email protected] Abstrak : Islam di Asia Tenggara mempunyai daya tarik untuk diteliti, karena tidak hanya sekedar tempat bagi agama besar dunia –Islam, Budha, Kristen dan Hindu—tetapi juga penyebarannya sedemikian rupa sehingga ikatan-ikatan yang mempersatukan pengikutnya dapat mengaburkan dan sekaligus menegaskan batas-batas perbedaan politis dan teritorial. Dalam masalah ini kasus Islam adalah yang paling menarik, mengingat para pengikutnya terdapat di hampir semua negara Asia Tenggara dalam jumlah yang besar. Penelusuran kembali sumber-sumber lokal yang berhubungan dengan kesultanan di Jawa menjadi penting dilakukan. Dengan penelusuran ini diharapkan akan diperoleh data dan fakta mengenai sejarah awal dan perkembangan Islam di Jawa. Data dan fakta tersebut kemudian diidentifikasi, dideskripsikan, diverifikasi, dan dihadirkan sebagai bukti sejarah yang dapat dipercaya. Dalam rangka penelusuran data dan fakta tersebut, ISMA mengadakan seminar Islam di Asia Tenggara, salah satunya adalah Islam di Jawa, yaitu datang, masuk dan berkembangnya. Kata Kunci: Islam, Jawa, Melayu, Dunia, Sejarah A. Pendahuluan Sampai sekarang, sejarah masuknya dan berkembangnya Islam di Asia Tenggara, masih menjadi perdebatan dan menjadi kajian yang menarik. Permasalahannya masih berkisar kapan masuknya Islam, siapa pembawanya, wilayah mana yang pertama kali didatangi, serta bagaimana proses pengislamannya. Terkait dengan perkembangan
    [Show full text]
  • Book of Abstrak SIM#1
    KATA PENGANTAR Pendekatan multi disiplin dalam memecahkan persoalan keberlanjutan dan kelayakan ruang huni diperlukan sehingga capaian dapat ditinjau dari berbagai aspek. Oleh karena itu dibutuhkan forum yang memberi peluang semua pihak saling membagi pengetahuan dan gagasan. Seminar adalah sebuah wadah yang sesuai bagi para akademisi, professional, penentu kebijakan serta kelompok pemerhati lainnya untuk mempublikasikan hasil karya kreatif dan mengkomunikasikan gagasan inovatif, sebagai upaya bersama meningkatkan kualitas keberlanjutan dan kelayakan ruang huni melalui pengembangan ilmu pengetahuan, teknologi dan seni. Seminar yang diselenggarakan adalah seminar nasional serial dengan penamaan Seminar Intelektual Muda. 11 April 2019 merupakan momen penting untuk mengawali penyelenggaraan Seminar Intelektual Muda #1 dengan tema : “Keberlanjutan Ruang Layak Huni Berbasis Kearifan Lokal: Inovasi Ilmu Pengetahuan, Teknologi dan Seni dalam Perencanaan dan Perancangan Lingkungan Terbangun”. Tema tersebut terinspirasi dari kesadaran tentang perlunya kesiapan intelektualitas komunitas muda dalam menghadapi era globalisasi dan perkembangan IPTEKSEN dengan mempertimbangkan kearifan lokal sehingga bermanfaat untuk kepentingan rekayasa lingkungan terbangun. Komunitas intelektual muda adalah garda depan dan generasi penerus bangsa yang memiliki tanggung jawab besar untuk melahirkan inovasi-inovasi kreatif sehingga dapat memberlanjutkan dan meningkatkan kualitas kehidupan masyarakat di masa datang. Berkarya dan terus berinovasi secara bersama, dari
    [Show full text]
  • Bab I Pendahuluan
    BAB I PENDAHULUAN A. Latar Belakang Masalah KetikabangsaIndonesiabersepakatuntukmemproklamasikankemerdeka an Indonesia pada tanggal 17 Agustus 1945, para bapak pendiribangsa (the founding father) menyadari bahwa paling tidak ada tigatantangan besar yang harus dihadapi. Tantangan yang pertama adalahmendirikan negara yang bersatu dan berdaulat. Tantangan yang keduaadalah membangun bangsa. Dan tantangan yang ketiga adalah membangunkarakter. Ketiga hal tersebut secara jelas tampak dalam konsep negarabangsa (nation-state) dan pembangunan karakter bangsa (nation andcharacter building). Pada implementasinya kemudian upaya mendirikannegara relatif lebih cepat jika dibandingkan dengan upaya untukmembangun bangsa dan karakter. Kedua hal terakhir itu terbukti harusdiupayakan terus-menerus, tidak boleh putus di sepanjang sejarah kehidupankebangsaan Indonesia. 1 Dan dalam hemat penulis, salah satu langkah untukmembangun bangsa dan karakter ialah dengan pendidikan. Banyak kalangan memberikan makna tentang pendidikan sangatberagam, bahkan sesuai dengan pandangannya masing-masing. AzyumardiAzra memberikan pengertian tentang “pendidikan” adalah merupakan suatuproses dimana suatu bangsa mempersiapkan generasi mudanya untukmenjalankan kehidupan dan untuk memenuhi tujuan hidup 1 2 secara efektif dan efisien. Bahkan ia menegaskan, bahwa pendidikan adalah suatu proses dimana suatu bangsa atau negara membina dan mengembangkan kesadaran diri diantara individu-individu.2 Di samping itu penddikan adalah suatu hal yang benar-benarditanamkan selain menempa fisik, mental, dan moral bagi individu-individu, agar mereka mejadi manusia yang berbudaya sehingga diharapkanmampu memenuhi tugasnya sebagai manusia yang diciptakan Allah TuhanSemesta Alam, sebagai makhluk yang sempurna dan terpilih sebagaikhalifah-Nya di muka bumi ini yang sekaligus menjadi warga negara 3 yangberarti dan bermanfaat bagi suatu negara. Bangkitnya dunia pendidikan yang dirintis oleh Pahlawan kita Ki HajarDewantara untuk menentang penjajah pada masa lalu, sungguh sangatberarti apabila kita cermati dengan seksama.
    [Show full text]
  • Kearifan Lokal Tahlilan-Yasinan Dalam Dua Perspektif Menurut Muhammadiyah
    KEARIFAN LOKAL TAHLILAN-YASINAN DALAM DUA PERSPEKTIF MENURUT MUHAMMADIYAH Khairani Faizah Jurusan Pekerjaan Sosial Program Pascasarjana Universitas Islam Negeri Sunan kalijaga Yogyakarta [email protected] Abstract. Tahlilan or selamatan have been rooted and become a custom in the Javanese society. Beginning of the selamatan or tahlilan is derived from the ceremony of ancestors worship of the Nusantara who are Hindus and Buddhists. Indeed tahlilan-yasinan is a form of local wisdom from the worship ceremony. The ceremony as a form of respect for people who have released a world that is set at a time like the name of tahlilan-yasinan. In the perspective of Muhammadiyah, the innocent tahlilan-yasinan with the premise that human beings have reached the points that will only get the reward for their own practice. In addition, Muhammadiyah people as well as many who do tahlilan-yasinan ritual are received tahlian-yasinan as a form of cultural expression. Therefore, this paper conveys how Muhammadiyah deal with it in two perspectives and this paper is using qualitative method. Both views are based on the interpretation of the journey of the human spirit. The human spirit, writing apart from the body, will return to God. Whether the soul can accept the submissions or not, the fact that know the provisions of a spirit other than Allah swt. All human charity can not save itself from the punishment of hell and can not put it into heaven other than by the grace of Allah swt. Keywords: Tahlilan, Bid’ah, Muhammadiyah Abstrak. Ritual tahlilan atau selamatan kematian ini sudah mengakar dan menjadi budaya pada masyarakat Jawa yang sangat berpegang teguh pada adat istiadatnya.
    [Show full text]
  • The Influence of Hindu, Buddhist, and Chinese Culture on the Shapes of Gebyog of the Javenese Traditional Houses
    Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.79, 2019 The Influence of Hindu, Buddhist, and Chinese Culture on the Shapes of Gebyog of the Javenese Traditional Houses Joko Budiwiyanto 1 Dharsono 2 Sri Hastanto 2 Titis S. Pitana 3 Abstract Gebyog is a traditional Javanese house wall made of wood with a particular pattern. The shape of Javanese houses and gebyog develop over periods of culture and government until today. The shapes of gebyog are greatly influenced by various culture, such as Hindu, Buddhist, Islamic, and Chinese. The Hindu and Buddhist influences of are evident in the shapes of the ornaments and their meanings. The Chinese influence through Islamic culture developing in the archipelago is strong, mainly in terms of the gebyog patterns, wood construction techniques, ornaments, and coloring techniques. The nuance has been felt in the era of Majapahit, Demak, Mataram and at present. The use of ganja mayangkara in Javanese houses of the Majapahit era, the use of Chinese-style gunungan ornaments at the entrance to the Sunan Giri tomb, the saka guru construction technique of Demak mosque, the Kudusnese and Jeparanese gebyog motifs, and the shape of the gebyog patangaring of the house. Keywords: Hindu-Buddhist influence, Chinese influence, the shape of gebyog , Javanese house. DOI : 10.7176/ADS/79-09 Publication date: December 31st 2019 I. INTRODUCTION Gebyog , according to the Javanese-Indonesian Dictionary, is generally construed as a wooden wall. In the context of this study, gebyog is a wooden wall in a Javanese house with a particular pattern.
    [Show full text]
  • Sistem Ekonomi Dan Dampak Sosial Di Sekitar Masjid Sunan Ampel Surabaya
    SISTEM EKONOMI DAN DAMPAK SOSIAL DI SEKITAR MASJID SUNAN AMPEL SURABAYA Disusun oleh : Drs. Edy Yusuf Nur SS, MM., M.Si., M.BA. MANAJEMEN PENDIDIKAN ISLAM FAKULTAS ILMU TARBIYAH DAN KEGURUAN UIN SUNAN KALIJAGA YOGYAKARTA 2017 KATA PENGANTAR Assalamualaikum. Wr. Wb. Puji syukur kami panjatkan kehadirat Allah SWT atas limpahan rahmat dan hidayah-Nya. Sehingga penulis dapat menyelesaikan Penelitian Sistem Ekonomi dan Dampak Sosial di Sekitar Masjid Sunan Ampel Surabaya dengan baik. Penulis mengucapkan banyak terimakasih kepada pihak-pihak yang sudah membantu dalam Penelitian ini. Penulis juga menyadari bahwa Penelitian ini masih kurang dari kata sempurna Oleh karena itu, penulis senantiasa menanti kritik dan saran yang membangun dari semua pihak guna penyempurnaan Penelitian ini. Penulis berharap Penelitian ini dapat memberi apresiasi kepada para pembaca dan utamanya kepada penulis sendiri. Selain itu semoga Penelitian ini dapat memberi manfaat kepada para pembaca. Wassalamualaikum. Wr. Wb. Yogyakarta, 31 Desember 2017 Penyusun BAB I PENDAHULUAN I. LATAR BELAKANG Jawa Timur adalah sebuah provinsi di bagian timur Pulau Jawa, Indonesia dengan ibukotanya adalah Surabaya. Besar dan luas wilayah kota adalah sekitar 326.38 km2, keseluruhan seluas 47.922 km² dengan jumlah penduduk sekitar 37.070.731 jiwa. Provinsi Jawa Timur memiliki wilayah terluas di antara 6 provinsi di Pulau Jawa, dan memiliki jumlah penduduk terbanyak kedua di Indonesia setelah Jawa Barat. Jawa Timur dikenal sebagai pusat Kawasan Timur Indonesia, dan memiliki signifikansi perekonomian yang cukup tinggi, yakni berkontribusi 14,85% terhadap Produk Domestik Bruto nasional. (BPS Surabaya, 2010) Surabaya sebagai ibukota Provinsi Jawa Timur memiliki banyak bangunan serta kawasan bersejarah, yang wajib dipelihara dan dilestarikan melalui kegiatan konservasi.
    [Show full text]
  • 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.
    [Show full text]
  • Prophetic Social Sciences: Toward an Islamic-Based Transformative Social Sciences
    Prophetic social sciences: toward an Islamic-based transformative social sciences Pradana Boy ZTF Department of Malay Studies, National University of Singapore; and Faculty of Islamic Studies, Muhammadiyah University of Malang E-mail: [email protected] Abstract This article discusses of one of the most important type of social sciences devel- oped in Indonesian context. In the midst of debate between Western secular social sciences and Islamic social sciences, Kuntowijoyo offered a genuine yet critical formula of social sciences. The formula called Ilmu Sosial Profetik (ISP) attempted to build a bridge between secular social science and Islamic inclina- tion of social science. This article describes the position of ISP in the context of critical position of Muslim social scientists on the hegemony and domination of Orientalist tendency in studying Islam. At the end, the author offers a conclusion that ISP can actually be regarded as Islamic-based transformative science that can be further developed for a genuine indigenous theory of social sciences from the Third World. Artikel ini membahas salah satu tipe paling penting dari ilmu-ilmu sosial yang dikembangkan dalam konteks Indonesia. Di tengah perdebatan antara ilmu-ilmu sosial Barat sekuler dan ilmu social Islam, Kuntowijoyo menawarkan formula yang orisinal dan kritis dalam ilmu sosial. Formula yang kemudian disebut dengan Ilmu Sosial Profetik (ISP) berusaha untuk membangun jembatan antara ilmu 95 IJIMS, Indonesian Journal of Islam and Muslim Societies, Volume 1, Number 1, June 2011: 95-121 sosial sekuler dan kecenderungan untuk melakukan Islamisasi ilmu sosial. Artikel ini menjelaskan posisi ISP dalam konteks posisi kritis ilmuwan sosial Muslim pada hegemoni dan dominasi kecenderungan orientalis dalam mempelajari Islam.
    [Show full text]
  • Tradition Concept in Kauman Yogyakarta Settlement As a Representation of Javanese Cultural Values
    Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.21, 2014 Tradition Concept in Kauman Yogyakarta Settlement As A Representation of Javanese Cultural Values Cama Juli Rianingrum 1* Dr. AgusSachari, MSn 2. Dr. Pribadi Widodo, MSn. 3 1. Lecturer: Faculty of Arts and Design of Trisakti University, Jakarta-Indoneisa, PO Box 11440 Jakarta - Indonesia 2. Faculty of Arts and Design of Bandung Institute of Technology, Bandung-Indonesia 3. Faculty of Arts and Design of Bandung Institute of Technology, Bandung-Indonesia *E-mail of the corresponding author: [email protected] Abstract The Kauman settlement in Yogyakarta is an urban village settlement that is almost three centuries old and located at the heart of the Yogyakarta business and tourism center. The settlement was founded in 1775 by Sri Sultan Hamengkubuwono I as housing facility for the abdi dalem (palace employees) on religious affairs. The settlement has undergone many changes influenced by politics, power and globalization that eventually brought modernization to the settlement. Starting from 1912, the settlement began to be strongly influenced by Muhammadiyah organization. Even though the Kauman settlement is now an open community and no longer part of the palace bureaucracy, its people still practice the way of life based on Javanese cultural values supported by piety in practicing Islamic rules in daily life from generation to generation. The Kauman settlement today exist authentically as both a Muslim society and part of the Javanese traditional culture. This authenticity is visible in the settlement layout and the buildings within, which reflect a calm and cozy urban village settlement with its own characteristics amidst the business and tourism center of Yogyakarta.
    [Show full text]
  • 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.
    [Show full text]
  • Perubahan Cara Berpakaian Priyayi Kecil Surakarta 1900-1920
    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.
    [Show full text]
  • 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.
    [Show full text]