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A Newly Identified Islamic Text from Sixteenth-Century Java: A Guide to Islamic Prayer and Belief Wayan Jarrah Sastrawan; Ali Yunis Aldahesh; Adrian Vickers
Studia Islamika Vol. 33 No. 1 (2026): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36712/sdi.v33i1.46614

Abstract

Indonesia is a major part of the Islamic world and today contains the largest population of Muslims in a single nation-state. However, we still have a very limited understanding of how Islam became the archipelago’s predominant religion in the early modern period, because of the extreme paucity of local sources that bear witness to this process. This article investigates, for the first time, a recently identified bark-paper manuscript from sixteenth-century Java that sheds new light on the Islamization of Indonesia: a manuscript with shelf mark Ba 7 held in the Fulda Public Library in Germany. This unique text, to which we assign the title A Guide to Islamic Prayer and Belief, contains an introduction to the basic ideas and expressions of Islamic religion for a Javanese audience. As one of only seven Islamic texts known to have survived from this obscure period of Javanese history, the Guide illuminates significant aspects of early Indonesian Islam: the transmission of canonical Islamic texts to the archipelago, the assimilation of Arabic vocabulary into local languages, and the role of Islamic religious education in the region. This major new source prompts us to reconsider certain prevailing theories about the Islamization of Indonesia and points to exciting avenues for future research.
Balinese Art versus Global Art Adrian Vickers
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 1 No. 2 (2011): BALI DALAM GLOBALISASI DAN GLOKALISASI
Publisher : Universitas Udayana

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Abstract

There are two reasons why “Balinese art” is not a global art form, firstbecause it became too closely subordinated to tourism between the 1950sand 1970s, and secondly because of confusion about how to classify“modern” and “traditional” Balinese art. The category of ‘modern’ artseems at first to be unproblematic, but looking at Balinese paintingfrom the 1930s to the present day shows that divisions into ‘traditional’,‘modern’ and ‘contemporary’ are anything but straight-forward. Indismantling the myth that modern Balinese art was a Western creation,this article also shows that Balinese art has a complicated relationship toIndonesian art, and that success as a modern or contemporary artist inBali depends on going outside the island.