Javanese History

This is the English translation of the foreword I wrote for the publication of Indonesia historian, Ong Hok Ham's (1933-2007), 1975 Yale doctoral thesis on the history of Madiun in the 19th century--Madiun in the Crucible of History /Madiun dalam Kemelut Sejarah (Jakarta: KPG, 2018; Third Revised edition August 2025). This was the first time that Ong's thesis had been published and I took the opportunity to review his remarkable contribution to modern Indonesian history and history writing. For such a significant postwar historian there has been far too little commentary and analysis of his oeuvre. But now that his thesis is in the public domain along with David Reeve's remarkable recent biography - "To Remain Myself : The History of Onghokham" (Singapore: NUS Press 2022), there is now the chance to make a reassessment of this remarkable postwar historian and Indonesian public intellectual.

Dalam historiografi Indonesia, tulisan sejarah yang berfokus pada periode Revolusi Nasional telah banyak dilakukan para sejarawan Indonesia dan Indonesianis, seperti George Mc. T. Kahin, Audrey R. Kahin, Nugroho Notosusanto, Robert Cribb, Rosihan Anwar, Anton Lucas, A. H. Nasution, Ben Anderson, dll.

Mereka tentunya sepakat apabila periode 1945-1949 menjadi tahun-tahun ujian bagi dinamika kehidupan masyarakat Indonesia, karena selalu diwarnai dengan gejolak dan konflik sebagai usaha untuk merebut dan mempertahankan kemerdekaan. Usaha yang dilakukan ialah dengan membentuk tentara dan laskar perjuangan rakyat. Kelompok ini hampir berdiri di semua wilayah Republik Indonesia, mereka tetap eksis hingga akhir tahun 1949 (Cribb, 1990: 1).

Sayangnya penelitian yang ada hanya membahas tentang laskar rakyat yang terdiri dari masyarakat bumiputra maupun yang berasal dari organisasi keagamaan seperti Barisan Banteng di Solo, Barisan Harimau Liar di Medan, Hizbullah, Asykar Perang Syabil di Yogyakarta, dll. Sedangkan penelitian tentang laskar atau badan keamanan yang berasal dari etnis tertentu seperti Tionghoa masih jarang dilakukan. Padahal sekitar tahun 1946-1949, banyak berdiri organisasi paramiliter Pao An Tui yang berasal dari kalangan etnis Tionghoa.
Hal ini suatu keunikan karena etnis Tionghoa sebagai kelompok minoritas tidak hanya mendapatkan hak istimewa dalam bidang ekonomi, tetapi juga militer/keamanan (Sulardi, 1994: 1-3). Sampai saat ini tulisan yang mengupas tentang sepak terjang Pao An Tui baru dilakukan Sulardi. Skripsi tersebut hanya membahas dalam lingkup Jakarta saja, sedangkan di kota-kota lain belum banyak dilakukan.

Tulisan ini akan berusaha mengeksplorasi fungsi dan keberadaan badan keamanan Tionghoa ini. Apa alasan yang melatarbelakangi berdirinya organisasi ini? Tercipta sebagai bentuk resistensi atau dukungan terhadap Revolusi Indonesia? Siapa yang memiliki ide untuk membentuk badan keamanan Tionghoa masa Revolusi? Bagaimana sepak terjang Pao An Tui? Respon seperti apakah yang beredar di kalangan masyarakat bumiputra maupun Tionghoa? Sebelum masuk ke dalam pokok bahasan ada baiknya kita bahas terlebih dahulu masa-masa setelah proklamasi kemerdekaan. Sub judul ini juga akan menjelaskan konflik daerah di dua kota, yaitu Surabaya dan Medan yang menjadi fokus spasial tulisan ini.

This was the PowerPoint which I gave at the launch with the Indonesian translation of the Babad Diponegoro at the Indonesian National Library (Perpustakaan National / PerpusNas RI) on 23July 2025 as part of the Bicentennial of the outbreak of the Java War (20 July 1825-20 July 2025). This is the first time since Diponegoro's death on 8 January 1855 in Fort Rotterdam that his famous autobiographical chronicle (babad), has appeared in print. First dictated to an unknown amanuensis (jurutulis) in Fort Nieuw Amsterdam, Manado, over nine months between 20 May 1831 and 3 February 1832, Diponegoro's babad was recognised by UNESCO as a Memory of the World (MoW) on 18 June 2013. The irony is that the Dutch moved faster than the Indonesians in embarking on a translation of this key text. The Dutch translation took place under the aegis of the Batavian Society of Arts & Letters (Bataviaasch Genootschap van Kunsten en Wetenschappen) directed initially by the Leiden-trained Kawi scholar, A.B. Cohen Stuart (1826-76). But it never saw the light of day due to the inability of the Batavian Society to identify a single competent scholar of Javanese prepared to take on such a massive literary work (Notulen 1877:89-95). Instead, the manuscript was given to the KITLV by the grandson of the last translator – Willem Palmer van den Broek (1823-1881) in 1937 – and accessioned as H589. This was eventually put forward to UNESCO along with the pegon script copy in the Indonesian National Library (PerpusNas) in Jakarta, for the successful 2012 revised application to the UNESCO MoW Committee, the first having been rejected.

Geger Sepehi refers to the conquest of Javanese sovereignty by
British colonial forces through military invasion. This research aims first to
explore the background, chronology, and impacts of the Geger Sepehi,
and second, to examine the collection of books held in the Library of
Sonobudoyo Museum that relate to this event.
This research employs the historical method, consisting of topic
selection, heuristics (search and collection of sources), verification
(historical criticism to test source authenticity), interpretation (data
analysis), and historiography (historical writing).
The Geger Sepehi was a conquest that took place in Yogyakarta in
1812, known for the involvement of Sepoy troops from India in the British
attack on the Yogyakarta Sultanate Palace.
The results of this research show, first, that the event stemmed
from a series of conflicts between Sultan Hamengkubuwono II and the
British colonial government under Thomas Stamford Raffles, culminating
in military action that included British forces and Sepoy troops. Second,
the book collection at the Sonobudoyo Museum Library offers various local
and colonial perspectives in studying Geger Sepehi.

The Imogiri Royal Cemetery Site has provided benefits to the surrounding community, especially abdi dalem as the caretakers of the site for a long time. The local community has created local wisdom in order to survive and continue to enjoy the benefits provided by the site. The question arises are: What is the benefit of the Imogiri Royal Cemetery Site for the surrounding community especially abdi dalem? What kind of local wisdom is created by the abdi dalem at the Imogiri Royal Burial Site? What is the role of local wisdom in the preservation of the Imogiri Royal Burial Site? This research was conducted to examine the role of local wisdom to preserve the Imogiri Royal Burial Site. The data collected using in depth-structure interviews. The analysis was carried out using an interpretive method with hermeneutic model of cultural interpretation. This research generates knowledge that local wisdom has contributed to the preservation of the Imogiri Burial Site. This is important to main...

This journal began with a search for colonial archives on a building that is now located in the area of Educational Training and Development Center (P4) and Vocational High School (SMK) 35 at Jl. Kerajina No. 42 West Jakarta. From the search for archives, newspaper and books, it was found that the building was formerly part of the classroom or practice ambacht of Ambachtsschool for Inlanders was opened at the beginning of the 20th century. The purpose of this journal is to reveal and re-narrate the history of the Ambachtsschool policies, visions, missions, programs, curriculum, and become a strong basis for proposing as a cultural heritage and the early history of ambacht education in Batavia during the Dutch East Indies colonial. The effort to re-narrate carried out by researchers using Charmas' theory of reality construction, studied about the world being is not an accurate picture, but the result of expression and interpretation of the documents studied which are then constructed in the interpretative and relativistic traditions that methodologically position researchers as key actors in the reconstruction of the meaning of various events in the past with the "Reconstruction of Days" technique. The results of the study are that Ambachtsschool for Inlanders is an implementation of the Ethical Policy in the field of Education to provide skills as masons, iron, wood and metal, brass and rattan crafts. This school has a policy of holding exhibitions for students to showcase their work and introduce companies and the industrial to the achievements and performance of Ambachtsschool. With the presence of this journal, it can encourage revision of the contents of the attachment to the Governor's Decree No. 269 of 2024 concerning the Determination of the "Twin Buildings" as a Cultural Heritage Building and as part of the key history of the first ambacht and craft school from the native community in Batavia in the early 20th century.

Javanese language in the context of the royal kingdom has a complex system. This hierarchy-based speech
slowly disappears as this system is declined nowadays in order to national and international politics (Blust,
2013). However, the pure form of Javanese language system, especially in the term of kingship, remains and
is reflected in folk art as the society's response to its existence. Kings, as Weber (1978:294) argues, have to
rely on the basis of legitimacy believed by their subordinates or followers as a way that explains their kingships
in order to legitimize their rule as kings or leaders over their realms. Thus, this paper tries to briefly reveal
the language and power relations in Javanese kingship by examining the system of addressing terms in
kethoprak. Through critical sociolinguistics study of kethoprak discourse, the complex Javanese language
system that is influenced by the royal kingdom and its structure are revealed. Overall, the use of addressing
terms in the royal kingdom context was found to be dynamic, break and complement the related previous
studies.

This remarkable book contains the first English translation of the Old Javanese Tantu Panggelaran, a text that seems to have been compiled from oral sources circulating in East Java in the 15th century. No dates or author are mentioned in the lontar (palm-leaf) texts used here except for one colophon referring to AD 1635 (page 4). Unlike the much better known Deśawarnana (Description of the districts) alias Nagarkrtāgama (1365) of Mpu Prapañca, depicting the royal progress of the celebrated Majapahit ruler Hayam Wuruk (r. 1350–89), or the other kakawin (kawi) narrative poems set in the context of the 12th–15th-century East Javanese courts, the TP’s focus is Java’s still untamed countryside. The mountains and mandala (abodes of religious communities belonging to the tradition of the resi or sages) of Central and East Java are its particular concern. Instead of Majapahit, the text looks back over two centuries to the kingdom of Kediri (1042–ca. 1222) as the backdrop for its allegorical tale of the history of Śaiwism and the spread of Bhairava Śaiwite hermitages in Java.

Historiografi dibagi menjadi 2 Jenis, yang pertama yaitu historiografi tradisional dan yang satu lagi adalah historiografi modern. Ke dua jenis historiografi tersebut memiliki perbedaan yang cukup mencolok baik asal muasalnya maupun juga isinya. Pada historiografi tradisional

Makam maduretno terletak di Magetan, Jawa Timur, Makam Maduretno menghadirkan perpaduan sejarah dan filosofi yang menarik. Artikel ini mengeksplorasi makna situs ini melalui lensa ontologi, cabang filsafat yang mempertanyakan keberadaan dan realitas. Kajian ini bertujuan untuk memahami esensi Makam Maduretno, melampaui batas sejarah dan membuka ruang untuk refleksi filosofis. Makam Maduretno merupakan makam keturunan kasultanan Jogjakarta yang berada di Gunung Bancak. Kompleks makam di puncak Gunung Bancak itu oleh warga sekitar biasa disebut sarean ratu. Di sana terdapat dua makam utama yang terletak di depan bangunan berbentuk rumah. Di depan bangunan berbentuk rumah itu terdapat dua buah pohon yang seakan-akan menjadi gerbang masuk. Ada dua tokoh besar yang dimakamkan disana yaitu Ratu Maduretno dan Ronggo Prawirodirdjo III Adipati Maospati. Kawasan makam ini sudah masuk ke dalam cagar budaya.

Makam maduretno terletak di Magetan, Jawa Timur, Makam Maduretno menghadirkan perpaduan sejarah dan filosofi yang menarik. Artikel ini mengeksplorasi makna situs ini melalui lensa ontologi, cabang filsafat yang mempertanyakan keberadaan dan realitas. Kajian ini bertujuan untuk memahami esensi Makam Maduretno, melampaui batas sejarah dan membuka ruang untuk refleksi filosofis. Makam Maduretno merupakan makam keturunan kasultanan Jogjakarta yang berada di Gunung Bancak. Kompleks makam di puncak Gunung Bancak itu oleh warga sekitar biasa disebut sarean ratu. Di sana terdapat dua makam utama yang terletak di depan bangunan berbentuk rumah. Di depan bangunan berbentuk rumah itu terdapat dua buah pohon yang seakan-akan menjadi gerbang masuk. Ada dua tokoh besar yang dimakamkan disana yaitu Ratu Maduretno dan Ronggo Prawirodirdjo III Adipati Maospati. Kawasan makam ini sudah masuk ke dalam cagar budaya.

Tulisan ini berupa Prakata untuk Katalog Exhibisi lukisan seniman muda Yoyakarrta, Candrani Yulis, yang akan diadakan di Galeri Cemeti, Yogyakarta, pada 26 Mei 2024.

Karya perintis Candrani Yulis tentang "Gowok"-perempuan yang berpengalaman secara seksual dan bertindak sebagai "inisiator" bagi para elite/bangsawan muda, pada masa Jawa pra-kolonial-mengungkap fakta sejarah yang terlupakan: bahwa Indonesia merupakan jantung peradaban dunia Polinesia, dengan kekayaan warisan budaya matriarkalnya.

Mari kita kembali lebih dari 200 tahun ke masa pra-kolonial (sebelum Hindia Belanda, 1816-1942) di Jawa, dan apa yang kita temukan? Banyak perempuan berkuasa yang tidak hanya jawara dalam urusan asmara, tetapi juga memimpin berbagai bidang kehidupan lainnya, termasuk politik dan militer! Itulah mengapa saya memberi judul buku yang saya tulis bersama sejarawan Belanda, Vincent Houben, Perempuanperempuan Perkasa di Jawa Abad ke-XVIII-XIX (Kepustakaan Populer Gramedia/ KPG, 2016). Dunia di mana tidak ada tradisi pingitan-dikurung dalam rumah setelah menstruasi pertama, seperti yang dialami oleh Raden Ajeng Kartini (1879-1904) selama 12 tahun sebelum pernikahannya dengan Bupati Rembang pada tahun 1903 atau ketika usianya sudah 24 tahun. Hal ini karena gadis-gadis menikah pada usia remaja dini dan langsung memasuki dunia dewasa di mana mereka memiliki peran dalam pengelolaan pendapatan dan aset keluarga yang diwariskan melalui garis perempuan dalam sistem warisan matriarkat yang merata, yang sekarang hanya ditemukan di beberapa komunitas Indonesia, seperti masyarakat Minangkabau di Sumatra Barat.

In the courtroom, the judge sat in silence, listening to a prosecutor's demands against a grandmother accused of stealing cassava. The grandmother argued that she stole cassava because she was poor, while her son was sick and her grandson was hungry.

Garbage, is a material that has been disposed of or no longer used by the owner, a residual material or residue, which is made as a result of various processes in life, both everyday life in the household, natural processes, such as floods and other natural disasters, as well as waste materials in the production process in industry, both small and large scale.

Technological developments in various fields will affect the pattern of human life. The world of education should respond by making changes that are deemed necessary, starting from paradigm shifts to technical matters, including historical education. The STEAM approach is more widely used in science learning (Physics, Chemistry, Biology, and Mathematics) but can also be applied in social humanities learning, such as history. However, the application of STEAM needs to be initiated by the readiness of the material on the history of science and technology, which becomes the teacher's material to develop the approach. Historical method is used in this article because exploring the history of science requires steps in finding sources, verifying, interpreting, and then writing them down. Various materials on history of science and technology in Indonesia that can be developed, for example relating to colonialism and Western Imperialism in Indonesia, include: epidemics and pandemics of the 19th and 20th centuries, the development of vaccine research during the Dutch East Indies, the modernization of the Dutch East Indies in the 20th century, scientific developments (botany, astronomy, architecture, civil engineering), transportation and communication (roads, railways, telegraph, radio), and the development of new cities in the early 20th century.

This study discusses the ritual tradition of Bubak Kawah in Surakarta traditional wedding ceremony. The focus of this research is the cultural meaning contained in Bubak Kawah ritual. The purpose of this research is to look for noble values and cultural meanings in one of the ritual sequences in Surakarta's traditional wedding ceremony. This study employed qualitative research methods. The results of this study explain the meanings and values contained in the Bubak Kawah ritual. The meaning and values in this ritual can be shown through symbols and equipment used in the ritual. Broadly speaking, Bubak Kawah ritual describes the filial form of the bride and groom to the parents. The bride and groom are expected to be able to always remember parents who have given birth, raised and educated them. Through cultural meanings, it is hoped that the community can understand, maintain and preserve the existing customs and culture of Bubak Kawah.

Technological developments in various fields will affect the pattern of human life. The world of education should respond by making changes that are deemed necessary, starting from paradigm shifts to technical matters, including historical education. The STEAM approach is more widely used in science learning (Physics, Chemistry, Biology, and Mathematics) but can also be applied in social humanities learning, such as history. However, the application of STEAM needs to be initiated by the readiness of the material on the history of science and technology, which becomes the teacher's material to develop the approach. Historical method is used in this article because exploring the history of science requires steps in finding sources, verifying, interpreting, and then writing them down. Various materials on history of science and technology in Indonesia that can be developed, for example relating to colonialism and Western Imperialism in Indonesia, include: epidemics and pandemics of the 19th and 20th centuries, the development of vaccine research during the Dutch East Indies, the modernization of the Dutch East Indies in the 20th century, scientific developments (botany, astronomy, architecture, civil engineering), transportation and communication (roads, railways, telegraph, radio), and the development of new cities in the early 20th century.

As an archipelagic state consists of 17.000 islands, myth derived from
indigenous experience with maritime life is very common in Indonesia. Maritime
activities are seen as the backbone of civilization and livelihood for many coastal
communities, as well as danger and threat to the authorities in hinterland which try to
maintain status quo against foreign influence from ‘sabrang’, places across the sea.
This research aims to investigate a common pattern found in myth about the arrival
of stranger queens from the sea who then established the ruling local dynasties in
Sulawesi. The selected myth shows similarity in the term of migration of foreign
women and their supranatural powers as the key for their authority over local
population. Furthermore, this research aims to compare the myth of stranger sea
queens in Sulawesi to Javanese depiction of the same characters based on local
texts and believe. The worship of Kanjeng Ratu Kidul by Mataram court as an exiled
princess from Pajajaran who inhabits the Southern Sea and the story of stranded
Princess Ong Tien from China, the ancestress of Cirebonese sultans tell us about
how sea becomes symbol of redemption and resurrection for these female
characters. Lastly, a close observation to a historical figure of Ratu Kalinyamat of
Jepara, the queen of an important trading port in the 16th century will be conducted
to analyze how her connection to maritime life made her viewed by Javanese
authors as fierce, deeply mystical but also sensual.

This was the presentation I gave this morning (Tuesday, 7 November 2023) at the Gedung Pewayangan Keutamaan (Principal Wayang Building) at the TMII (Taman Mini Indonesia Indah) in a Forum for Wayang Puppet Theatre in Indonesia to celebrate the fifth National Wayang Day (Hari Wayang Nasional ke-5). The particular theme I was asked to address was "Mengeksplorasi Budaya Wayang Indonesia sebagai Jembatan Memanusiakan Manusia dari Sudut Pandang Ilmu Sejarah (Exploring Indonesian Wayang as a Bridge to Humanising Humanity from the Perspective of History)". My fellow speaker on the talk show was Dr Restu Gunawan MHum, Direktur Pengambangan dan Pemanfaatan Kebudayan / Director for the Development and Use of Culture, from the Ministry of Education, Culture and Research (Kemendikbudristek), who spoke on how to orbit Indonesia’s “soft culture” and use wayang as a global language to heal divisions and open new connections amongst nations.

This is a Powerpoint that Peter Jordaan and I Zoom-delivered in July 2023 to the SOAS/UGM conference in Yogyakarta.  It is an inventory of the instances of Brahma and Vishnu at the Shaiva temple of Prambanan; a study of their role and presence there; and a survey of corollary instances of their presence at such nearby sites at a now-vanished temple at Telogo, the putative kraton in the Gatak ward of modern Prambanan township, and at Candi Ijo.  There is peripheral material on the presence of the Lingapurana in Kayuwangi-era Java; the Lingapurana's instruction that a seeker of the Pashupata Yoga should consult Patanjali's mythic Cidambaram associate Vyaghrapada; and instances from South Indian temples where representations of the Shaiva Lingodbhava are associated episodes from the Vaishnava tales.

Diponegoro's autobiographical chronicle, the Babad Diponegoro, written in just nine months (May 1831-February 1832) early in his exile in Manado (1830-33), not only gives an account of his heroic exploits but also reminds us of the suffering, disappointments and heartbreak Diponegoro experienced during the five-year Java War (1825-30). His inner thoughts, observations, spiritual and physical experiences are all described in his autobiographical babad, which on 18 June 2013 was recognised by UNESCO as a Memory of the World manuscript. Some narrative passages, which describe the fighting spirit and heroic resistance of his followers, may also be read as a form of grief displacement and balm for the Javanese people who fought with might and main to regain their land, identity and culture when faced with the tsunami wrought by Dutch colonialism in Java in the early 19th century. This paper written by a prominent young researcher on Javanese history and literature, Taufiq Hakim, and Peter Carey was first published on the tengara.id website in April 2022.

Javanese language in the context of the royal kingdom has a complex system. This hierarchy-based speech slowly disappears as this system is declined nowadays in order to national and international politics (Blust, 2013). However, the pure form of Javanese language system, especially in the term of kingship, remains and is reflected in folk art as the society's response to its existence. Kings, as Weber (1978:294) argues, have to rely on the basis of legitimacy believed by their subordinates or followers as a way that explains their kingships in order to legitimize their rule as kings or leaders over their realms. Thus, this paper tries to briefly reveal the language and power relations in Javanese kingship by examining the system of addressing terms in kethoprak. Through critical sociolinguistics study of kethoprak discourse, the complex Javanese language system that is influenced by the royal kingdom and its structure are revealed. Overall, the use of addressing terms in the ro...

Di Ponorogo terdapat beberapa macam tradisi; yang terkenal adalah Reog Ponorogo atau reog. Ada juga larung sesaji dan tradisi ziarah makam atau nyekar. “Tradisi ziarah makam seringkali dilakukan dengan mengunjungi makam tokoh-tokoh besar. Salah satu tradisi ziarah makam di Kabupaten Ponorogo yang terkenal adalah tradisi ziarah ke makam Kiai Ageng Muhammad Besari”. Penelitian ini mengkaji tradisi ziarah Makam Kiai Ageng Muhammad Besari. Siapa Kiai Ageng Muhammad Besari tersebut dan apa peranannya di Ponorogo? Bagaimana tradisi ziarah di Makam Kiai Ageng Muhammad Besari; apa saja bentuk ritualnya dan apa motivasi para ziarah melakukan hal tersebut? dan bagaimana potensi pengembangan wisata religi di Makam Kiai Ageng Muhammad Besari, khususnya, dan di Ponorogo pada umummnya? Penelitian ini menggunakan metode penelitian kualitatif. Penelitian kualitatif adalah suatu proses penelitian yang dilakukan secara wajar dan natural sesuai dengan kondisi obyektif di lapangan tanpa adanya manipula...

This article describes the pilgrimage tradition at the Tomb of Kyai Ageng Muhammad Besari in Ponorogo, East Java. The article aims to reveal the figure of Kyai Ageng Muhammad Besari and its role in Ponorogo, and the form of rituals and motivations of pilgrims. Further, it explores the aspect of religious tourism of this tomb and how it could be related to the strengthening of national identity. The study employed qualitative design. The data was collected through observation, interviews, and documentation. The study results show that the tradition of pilgrimage of the tomb of Kyai Ageng Muhammad Besar has ritual and social aspects; the motivations of pilgrims are based on: mystical beliefs, worship, appreciation of ulama, and simply grave pilgrimage (ziarah kubur). This study enriches the literature on the religious tourism and socio-religious practice of the local people by visiting the grave of pious figures.

Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.d-nb.de All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the publisher or author, except in the case of a reviewer, who may quote brief passages embodied in critical articles or in a review. Gefördert durch die Deutsche Forschungsgemeinschaft (DFG) im Rahmen der Exzellenzstrategie des Bundes und der Länder

The historical journey of the Indonesian nation needs to be written in its entirety that accommodates various perspectives in order to instill national identity. De-colonization is an attempt to dismantle something colonial, and accentuate something more national or at least 'different' from the colonial. In doing this work there are several problems and challenges that must be faced in order to be able to formulate a complete narrative of Indonesian history by pivoting to nationality. Various efforts have been made to formulate this goal such as, for example, Semniar Sedjarah Nasional 1957 which is considered as the initial milestone of Indonesian historiography. The ideas that appear in the forum are a form of seriousness in formulating Indonesian historiography. Some internal problems post-independence also coloring the pattern of Indonesian historiography.Perjalanan sejarah bangsa Indonesia perlu ditulis secara utuh yang mengakomodir berbagai perspektif dalam rangka mena...

The local wisdom of the Javanese community needs to be maintained and developed. This is an effort to keep upholding the values of local wisdom in the millennial generation. The form of Javanese local wisdom can be material and nonmaterial culture. Material leads to real community creations such as culinary, clothing, houses, traditional ceremonies, and others. Where as nonmaterial refers to folklore, traditional games, perfoming art, and others. In addition, many traditional ceremonies also contain the value of character education that can be applied in daily life. From of this study is descriptive qualitative which source of data are grebeg saparan traditional ceremony. Data collected using in-depth interview and observation to support data analysis. In this study aims to explain how the process of implementing Grebeg Saparan in Cukilan Village are form of preserving Javanese local wisdom and what value of character education are contained in the traditional ceremony. The Grebeg Saparan was held on Friday Wage in Safar month with great fanfare. The character education contained in Grebeg Saparan are religious value, tolerance value, hard work value, creative value, friendly/ communicative value, envireonmental care value, social caring value, and responsibility value.

This study aims to review the Weberian concept developed by B.J.O Schrieke and its contribution to the development of Indonesian historiography. This study uses the library method with an autobiographical approach. The results of the study show that Schrieke has shown historiography with a socio-cultural perspective and has succeeded in revealing many aspects of society and the life of the Indonesian people. This can be seen through Schrieke's works, namely het boek van Bonang (1916) and Indonesian Sociological Studies (1955). Schrieke was inspired by Max Weber's way of explaining history from various socio-historical perspectives. Schrieke's sociological historical thought influenced the basic framework of subsequent Indonesian history writing.Penelitian ini bertujuan untuk mengulas konsep Weberian yang dikembangkan oleh B.J.O Schrieke serta kontribusinya bagi perkembangan historiografi Indonesia. Penelitian ini menggunakan metode kepustakaan dengan pendekatan otobiogra...

The puritanism movement began in the 19th century, but a response to this event only emerged in the early 20th century, with the emergence of various puritan organizations. Since then, the spread of puritanism has reached rural areas, where the people are so strong in maintaining the Kejawen tradition. The Aboge Islamic Society is one of the Islamic groups that are still very strong with Javanese-Islamic nuances. Aboge's calculations in determining religious holidays and certain traditional celebrations are one of the social assets owned. This study aims to analyze in a cultural context, what are the strategies of the Aboge people in maintaining their identity when facing the penetration of the Puritan Islamic movement. This research is a type of qualitative research by not rule out quantitative data. This study uses ethnographic methods. The ethnographic method tries to describe the real conditions that exist in the field using participatory observation methods combined with in...

Sakera merupakan sosok yang sangat dicintai rakyat Pasuruan di zamannya karena dia menentang ketidakadilan yang dilakukan oleh Belanda kepada buruh. Namun, di balik perjuangannya membela kaum lemah, ternyata cintanya dikhianati oleh Brodin yang berselingkuh dengan istrinya. Penelitian ini bertujuan (1) mendeskripsikan nilai moral dalam cerita rakyat Sakera, (2) mendeskripsikan nilai budaya dalam cerita rakyat Sakera. Penelitian ini merupakan penelitian deskriptif kualitatif. Sumber data dalam penelitian ini adalah cerita rakyat Sakera yang dimuat dalam situs laman Pemerintah Kabupaten Pasuruan. Objek penelitian ini adalah nilai moral dan nilai budaya cerita rakyat Sakera. Teknik pengumpulan data dilakukan dengan teknik baca dan teknik catat. Pengecekan keabsahan data yang digunakan dalam penelitian ini adalah dengan ketekunan membaca dan mencatat serta mengecek kevalidan cerita referensi melalui cerita rakyat yang sudah dipublikasi. Hasil penelitian ini menunjukkan bahwa (1) nilai moral yang ditemukan dalam cerita rakyat Sakera adalah (a) nilai toleransi, (b) nilai disiplin, (c) nilai kerja keras, (d) nilai mandiri, (e) nilai demokratis, (f) nilai rasa ingin tahu, (g) nilai bersahabat, (h) nilai peduli sosial, dan (i) nilai tanggung jawab; (2) nilai budaya yang ditemukan dalam cerita rakyat Sakera adalah (a) nilai filosofis, (b) nilai kesabaran, (c) nilai kebersamaan (solidaritas), (d) nilai keberanian, dan (e) nilai teguh pendirian. Kata-kata kunci: nilai moral, nilai budaya, cerita rakyat, Sakera

This article aims at studying Javanese cultural revivalism of Mangkunegara VII, its function, and meaning, within the context of the rise of Islamism in the early 20th century. Mangkunegara VII was a Mangkunegaran ruler who actively participated in developing Javanese culture. When he was young, he was an essential figure in Budi Utomo, a movement organization that represented Javanese nationalism which was influenced by the complex relations between language awareness, colonialism, modernism, and Islamism. He was also involved in various Kejawen organizations. Using Michel Foucault's discourse theory, this paper argues that Javanese cultural revivalism is a Javanese nationalist success to overcome the excessive radicalism of Islamic discourse. When Islamism arose with their attacks against the abangan, he carried out counter-narratives through Javanese cultural organizations. As a ruler, he was successful in assuming legitimacy from the Mangkunegaran people as well as to influe...

This research explains the describing of magical-religious values in Banyumas society that contain in Babad Banyumas Wirjaatmajan. Banyumas society as one part of Javanese has trust to something that magical. A Belief system or religion in Javanese has a connection that related to the ancestors. Trust to Magical power in the Banyumas society that grows until now. Words or ancestral discourse are claimed important by Java and Banyumas society that still uphold the traditional values.  Traditional values in Java and Banyumas society always identified with something magical. This research tries to give the knowledge about custom, habit, and the mindset of Banyumas and Javanese society to the magical-religious values that grow in the society through Babad Banyumas Wirjaatmadjan. Magical-Religious values in the research are taken from an ancestral discourse of Banyumas are Raden Baribin, Adipati Wargautama I, and Joko Kaiman that written in Babad Banyumas Wirjaatmadjan. Magical-Religious...

This study aims to describe the role of spiritual logic during the reign of Sultan Agung Hanyakrakusuma from the Javanese community mentality's viewpoint recorded in the book of Babad Tanah Jawi (BTJ). BTJ recounts the genealogy of Javanese kings until the reign of Pakubuwana II in Kartasura. BTJ in this episode expresses the steps of Sultan Agung to knit the continuity of the power of the Mataram dynasty in controlling Java and Madura. The political steps taken by Sultan Agung in legitimizing power were trusted by the people as an attitude that was directly inspired by God. The speech story recorded in the BTJ within the limits of this study contains three important motives, namely (1) spiritual motives, (2) political, and (3) power. Information in the BTJ should be seen as a Javanese perspective in interpreting its world and king's greatness, not as a historical turn.

This study aims to answer the problem of why Java experienced such a long pause from a series of warfare until 1757. At the same time, there was prosperity in Java, which was marked by the rapid increase in agricultural production in the colonial era by the Dutch Company. The subject matter was the keris Pangeran Jimat from the era of the Demak kingdom in 1626, as well as Keris Mintaraga and Keris Rapalan. This keris was made to accompany the manufacture of the giant cannon called Ki Jimat which was used to attack the Portuguese occupation in Malacca. The historical method is used to solve this problem, especially in the prohibition of importing iron into Java. Meanwhile iron is the main ingredient in keris making. This import ban sparked the awareness of Susuhunan Pakubuwana III to stop the war that had killed so many Moslems. The stopping of the war by Company and the Mataram kingdom was based on the fact that all soldiers were warriors whose lives were very valuable. In 1757 the war ceased for a long period of time and Java achieved temporary prosperity.

Penulisan sejarah atau historiografi di Indonesia terus mengalami perkembangan sejak masa kolonial. Berawal dari historiografi bercorak Nerlandosentis yang kemudian bergerak menjadi Indonesiasentris yang kemudian didominasi oleh penulisan sejarah bercorak militer di era Orde Baru. Pada era reformasi terdapat berbagai tuntutan perubahan arah historiografi di Indonesia termasuk upaya dekonstruksi sejarah dan penulisan sejarah lokal. Sejarah maritim juga mendapatkan perhatian khusus pada periode ini. Sejarah maritim di tingkat lokal telah menunjukkan kepada kita bahwa hampir semua wilayah di Indonesia memiliki konektivitas satu sama lain, menciptakan mobilitas, komunikasi, diaspora berbagai etnis yang membentuk peradaban bersama yang kosmopolit.