Majapahit dan Negeri-Negeri Sezaman: Interaksi dan Pandangan

This study discusses the interactions between Majapahit and other kingdoms from a contemporary time in Nusantara, Southeast Asia, India, and China and vice versa. The aim is to formulate the interaction between Majapahit and contemporary kingdoms and vice versa based on existing data. This is an ancient historical study that was conducted in three stages, namely: collecting data contained in written sources such as inscriptions, literary works, and Chinese Chronicles, and archaeological data. The second stage was a data analysis by linking data from written sources with other data, to look for elements that support each other, and always refer to the phenomenon of the study framework. The third stage included an interpretation to gain conclusions. According to the data analysis by examining Majapahit's contemporary regions and kingdoms, it turned out that the kingdom applied the basic concept of Tri Angga which refers to the macrocosm concept of Tri Loka. Majapahit's relationship with India is not as dynamic as that of China, instead, there is a view that India is religiously no longer a reference to Hinduism and Buddhism.Kajian ini dilakukan berkenaan interaksi antara Majapahit dengan negeri-negeri lain pada masa yang sama di kepulauan Nusantara, Asia Tenggara, India,  dan Cina dan sebaliknya.  Pemahaman yang hendak diperoleh adalah merumuskan perihal interaksi antara Majapahit dengan negeri-negeri sezaman dan sebaliknya. Telaah yang dilakukan berada dalam ranah sejarah kuno dengan tiga tahap kajian, yaitu mengumpulkan data sumber tertulis seperti prasasti, karya sastra dan Berita Cina, dan data arkeologis. Tahap kedua melakukan analisis dengan mengaitkan data sumber tertulis dengan data yang lain, untuk mencari elemen yang saling mendukung dan mengacu kepada fenomena kerangka kajian ini. Tahap ketiga adalah penarikan interpretasi untuk mengarah kepada kesimpulan. Berdasarkan kajian ini, diketahui bahwa dalam memandang daerah dan kerajaan yang berkembang sezaman, ternyata Majapahit menerapkan konsep dasar Tri Angga yang mengacu kepada konsep makrokosmos Tri Loka. Hubungan Majapahit dengan India tidak sedinamis dengan Cina, malahan terdapat pandangan bahwa secara religius India bukan lagi menjadi acuan keagamaan Hindu dan Buddha

ARCHAEOLOGICAL ARTIFACTS AS EXPRESSIVE DESIRE OF HINDU-BUDDHA RELIGIONS IN JAVA IN 8th– 15th CENTURIES

This study discusses the Hindu-Buddha religions in the ancient Javanese society which developed in 8—15 th Century AD when the centers of the kingdoms in the central part of Java. The case discussed in this paper is concerned with their ritual and ceremony tools used by the worshipped of Hindu-Buddha religions, especially in the regards with the statues of Hindu-Buddha gods, which are still used up to the present time. The statues of Hindu-Buddha gods are actually the realization of wishes to fulfill their worshipper hopes. This study in line with the opinion of Melford E.Spiro (1977), an expert on religion studies, who states that religion tools and rituals can be considered as expressive desires of the religion worshipper. The statues of Gods, temple structure, and reliefs function ot only as decorative matters, but also as expressive desire of silpins (religious artisants) and the community who performs the rituals in regard with their belief. It can be said that these silpin in the ancient Javanese society were doing religious ceremonies and their dedication to their Gods while they were constructing to the statues, reliefs, and temple. It is then these silpins are expressing (1) their dedication to the God by designing certain statues or narrative reliefs, and (2) personal and community expresses in creating religiously aesthetic artifacts

Kisah-kisah dan Kepercayaan Rakyat di Seputar Kepurbakalaan

Some archeological sites in Java, Bali, and Sumatra do not have historical data. This is because during the research, there has not been found any documents relating to the existence of the artifacts. The reconstruction of the relation between the sites and their history were made through analyzing the folk stories and local beliefs about the artifacts. Some of the artifacts are in the forms of temples, gates, water springs (source of holy water during the Hindu-Buddhist kingdoms in Java), stairs, caves for meditation, and layers of stones, such as found in Candi Bima (the Bima temple), Goa Jaran (the cave of the horse), and Bima Lukar water spring in Dieng; the story of the statue of Kunto Bimo in Borobudur temple; the story of Prince Gunadharma in the vicinity of the Borobudur temple, Moonstone in Kalasan temple, and the story of Prambanan temple and the palace of Ratu Baka in Jogjakarta, the Jalatunda water spring in Mojokerto; the story of the cave of Selamangleng and the story of the statue of Thothokkerot in Kediri; the Brahu temple and the Bajang Ratu gate in Trowulan; the first gate of Candi Sukuh in Karanganyar; the big Nekara in Pura Penataran Sasih in Gianyar, Bali; the Karang Kamulyan site in Ciamis, West Java; the Pasemah megalith, in Pagar Alam, South Sumatra. Van Peursen’s ontological approach is used in the research to analyze the relation between the artifacts and the society, thus a study of the past is in the open

BOROBUDUR TEMPLE: THE INTERCHANGE OF HUMANITY VALUES AND ANCIENT ARCHITECTURE DEVELOPMENT IN SOUTHEAST ASIA

It is without doubt that Borobudur Temple is one of the world’s most exquisite Buddhist landmarks. The temple holds the “ratna mutu manikam” essence of the unparalleled Buddha Mahayana arts. Experts even believe that the highest point of Gupta arts can be located not in the land of India, but in central Java, and that is Borobudur Temple. There are others who also believe that Borobudur Temple is the most magnificent Buddhist creation throughout Asia.Borobodur Temple can be perceived as the climatic point of the Syailendra’s religious thinking and concepts and their people in Java. The temple is a representative case of the zenith of Buddhist civilization that was developed by Syailendrawangsa in Asia and outside Buddha’s place of birth in India. The thoughts and experiences of people of Ancient Java before the building of Borobudur Temple has in fact been gathered together and combined with the Buddhist architectural concept thus creating the Borobudur masterpiece. That being so, all cultural events before the building of Borobudur indisputably serve as the foundation for the building of this temple.This article seeks to examine possibilities of influence from Borobudur Temple which is a sacred building of Syailendra, as well as a monument of reference for many sacred temples in ancient Khmer. This is because for a long time, Borobudur Temple has been acknowledged as a masterpiece of the ingenious Ancient Java society. Borobudur holds knowledge values needed by humanity in the form of Buddhist religious architecture, beautiful art ornaments associated with Buddhism, and the sophisticated technology behind its construction

Pedoman kajian geografi sejarah Indonesia

Kami menyusun buku dengan maksud agar dapat digunakan sebagai acuan atau bahan rujukan untuk penulisan mengenai Kajian Geografi Sejarah Indonesia bagi para peneliti sejarah atau peminat sejarah

PENGARUH CANDU TERHADAP ASPEK SOSIAL-BUDAYA DAN EKONOMI ETNIS TIONGHOA DI SAMBAS TAHUN 1909-1942

AbstractThe research was titled "Opium Influence on socio-cultural aspects and ethnic Chinese economy in Sambas year 1909-1942". A common problem in this research is how opium influences the ethnic Chinese in Sambas in 1909-1942. The purpose of this research is to describe the opium influence of ethnic Chinese in Sambas in 1909-1942 in socio-cultural and economic aspects. The study uses historiography methods, namely Heutistics, source criticism, verification, and historiography. The approach used in the study was sociology, economics and politics. The results of this study showed that: (1) The opium trade was not separated from the coming of the Chinese to Sambas, the opening of the gold mine at Monterado and the trade route between West Borneo and Singapore; (2) Opium trade managed by the local government as well as during the Dutch East Indies, influenced the socio-cultural life of Chinese society, especially the disputes between Chinese society and Sultan Sambas and government Dutch Colonial Indies; (3) The government-run opium management system through the Regie system gives a large income to fill the colonial treasury. The Chinese smugglers also benefit from opium trading as there is no need to pay high taxes to the colonial government. However, the majority of Chinese consumers have a health loss that will also affect their economy.Keywords: Opium influence, ethnic Chinese, Samba

Kajian Potensi Objek Daya Tarik Wisata Alam Karst Rammang-Rammang di Kabupaten Maros Provinsi Sulawesi Selatan

The Rammang-Rammang Karst landscape is part of the Maros-Pangkep Karst Area (KKMP) which is the second largest and most beautiful in the world after the karst areain China. This research aimed to examine the potential for existing of the Rammang-Rammang Karst landscape and assess the feasibility of developing the RammangRammang Karst potential. The research location is in the Rammang-Rammang Karst landscape which is located in Salenrang Village, Bontoa District, Maros Regency, South Sulawesi Province. This research was conducted from October 2019 to December 2021. This research used one data analysis, namely an Analysis of Operational Areas – Natural Tourism Objects and Attractions (ADO-ODTWA) to identify potential development of the Rammang-Rammang Karst landscape. The findings are overall, the Rammang-Rammang Karst landscape has a development feasibility index of 81% indicating that it has a high potential to be developed for ecotourism areas. The potential with each of these feasibility indexes consists of 97% tourist attraction, 93% accessibility, 42% accommodation, and 92% facilities and infrastructure. The accommodation criteria have a low eligibility index compared to the others

Pemaknaan ajaran paramita pada relief Jatakamala di Candi Borobudur: Perspektif semiotika

This paper examines how the Jatakamala reliefs at Candi Borobudur represent the teachings of six perfections (sat-paramita), the social roles of the main characters, and the universal values in the stories. This research is necessary as previous studies do not provide adequate analyses on how Jatakamala is associated with the practice of perfections. By integrating three data components: the reliefs, the manuscript, and the sutras on six perfections, this study employed pragmatic semiotics by Charles Sanders Peirce to identify the perfection(s) in five Jatakamala stories. Thematic analysis was employed to discern social roles and universal messages in 14 stories. Application of Peirce's triadic shows that each story represents multiple perfections. The main characters in Jatakamala play an active social role and tackle issues in society through actions and exemplification. Jatakamala also contains universal values as a means for learning and education.Tulisan ini mengkaji bagaimana relief Jatakamala di Candi Borobudur merepresentasikan ajaran enam kesempurnaan (sat-paramita), peran sosial dari tokoh utama, dan nilai-nilai universal di dalam cerita. Penelitian ini perlu dilakukan karena belum ada analisis yang memadai bagaimana Jatakamala diasosiasikan dengan praktik kesempurnaan pada kajian-kajian terdahulu. Berdasarkan tiga komponen data: relief, naskah, dan sutra-sutra mengenai enam kesempurnaan, kajian ini menggunakan semiotika pragmatis Charles Sanders Peirce untuk mengidentifikasi kesempurnaan/multikesempurnaan pada lima cerita Jatakamala. Analisis tematis digunakan untuk melihat peran sosial dan pesan universal dalam 14 cerita. Penerapan triadik Peirce menunjukkan bahwa masing-masing cerita merepresentasikan multikesempurnaan. Tokoh utama dalam Jatakamala berperan aktif secara sosial dan turut memecahkan isu-isu di masyarakat melalui tindakan dan keteladanan. Jatakamala juga mengandung nilai-nilai universal sebagai sarana pembelajaran dan pendidikan