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MENARASIKAN ULANG LABEL KOLEKSI ARCA CAMUNDI DI PUSAT INFORMASI MAJAPAHIT: SEBUAH TINJAUAN BIOGRAFI BENDA Yusuf, Muhamad Satok
Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024
Publisher : Balai Pelestarian Nilai Budaya Kalimantan Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33652/handep.v7i2.573

This paper discusses the significance of presenting an educational, holistic, and neutral narrative of a museum collection according to the ICOM 2022 definition of a museum. The Camundi statue, one of the iconic collections of the Majapahit Information Center, is an essential example of museum curatorial bias. Visitors are highly interested in the historical journey of the Camundi statue; however, they lack access to a neutral and holistic information label from the collection. This research emphasises the biography of the Camundi statue's journey by examining the dynamics of the statue's role based on its meaning, research history, and preservation. The study applied a descriptive qualitative approach with the basis of historical archaeology and interpretation according to Igor Kopytoff's concept of the biography of things. The findings reveal ongoing debates among experts regarding the statue's identity and historical journey. The Camundi statue has undergone various transformations in its role, from a revered object of worship to a disaster relic, an item of preservation, and finally, a museum exhibit that should be presented without curatorial bias. The critical evaluation in this study recommends the re-narration of the collection label by considering four aspects of holistic, educative, and neutral narratives

Meninjau Ulang Candi Boyolangu sebagai Pendharmaan Gayatri Rajapatni Yusuf, Muhamad Satok
AMERTA Vol. 42 No. 1 (2024)
Publisher : Penerbit BRIN (BRIN Publishing)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2024.3076

Abstract. The Re-interpretation of The Boyolangu Temple as The Place of Worship of Gayatri Rajapatni. This research attempts to criticize the experts’ debate on the location of Gayatri Rajapatni’s place of worship. Most experts identify this place as Boyolangu Temple in Tulungagung Regency, East Java. This research uses a qualitative descriptive approach involving data collection, processing, analysis, and interpretation. Comparative analysis was conducted on the Prajñāpāramitā statue in the Boyolangu Temple with the Siŋhasāri-style statue. Contextual analysis considers the context of the position of the river as a real and political boundary during the period of the Ancient Mataram and Siŋhasāri-Majapahit. The research findings indicate that two temples are dedicated to Rajapatni in different places and built at different times. The first temple, named Prajñāpāramitāpuri, was built in Kamal Pandak in 1287 Saka (1365 AD). The current location of Kamal Pandak is now Asem Kandang Village, Pasuruan Regency, downstream of the Brantas River. The temple structure has collapsed and has been converted into the tomb of Mbah Damarwulan. The second temple, named Wiśeṣapura at Bhayālangö, was built in 1291 Saka (1369 AD). The location of Bhayālangö is still preserved as the name of a village and sub-district in Tulungagung Regency, upstream of the Brantas River. Wiśeṣapura Temple in Bhayālangö is now known as Boyolangu Temple or Gayatri Temple. The construction of these two temples was a claim of King Hayam Wuruk’s hegemony to reunite the Java island, which had been divided into two kingdoms during the reign of King Airlangga. The discovery of the Prajñāpāramitā statue at Boyolangu Temple represents a Buddhist goddess statue from the Siŋhasāri period, transformed into a Rajapatni embodiment statue during the Majapahit era. Keywords: Boyolangu Temple, The Place of Worship of Rajapatni, Wiśeṣapura ri Bhayālangö, Transformation of Position, Prajñāpāramitā Statue Abstrak. Penelitian ini berupaya mengkritisi perdebatan para ahli mengenai tempat pendharmaan Gayatri Rajapatni. Mayoritas ahli menyebut tempat tersebut sebagai Candi Boyolangu di Kabupaten Tulungagung, Jawa Timur. Penelitian ini menggunakan pendekatan deskriptif kualitatif, melalui proses pengumpulan, pengolahan, analisis, dan interpretasi data. Analisis perbandingan dilakukan terhadap arca Prajñāpāramitā di Candi Boyolangu dengan arca bercorak Siŋhasāri. Analisis kontekstual mempertimbangkan konteks kedudukan sungai sebagai pembatas nyata dan politis pada masa Mataram Kuno dan Siŋhasāri-Majapahit. Hasil penelitian menunjukkan bahwa terdapat dua candi pendharmaan Rajapatni di dua tempat berbeda dan dibangun pada waktu yang berbeda. Candi pertama bernama Prajñāpāramitāpuri yang didirikan di Kamal Pandak pada tahun 1287 S (1365 M). Lokasi Kamal Pandak sekarang menjadi Desa Asem Kandang, Kabupaten Pasuruan di hilir Sungai Brantas. Bangunan candi telah runtuh dan sekarang diubah menjadi makam Mbah Damarwulan. Candi kedua bernama Wiśeṣapura di Bhayālangö yang dibangun pada tahun 1291 S (1369 M). Lokasi Bhayālangö masih lestari menjadi nama desa dan kecamatan di Kabupaten Tulungagung, di hulu Sungai Brantas. Candi Wiśeṣapura di Bhayālangö sekarang dikenal sebagai Candi Boyolangu atau Candi Gayatri. Pembangunan dua candi tersebut sebagai klaim hegemoni Raja Hayam Wuruk untuk menyatukan kembali pulau Jawa yang pernah dibelah menjadi dua pada masa Airlangga. Adapun temuan arca Prajñāpāramitā di Candi Boyolangu merupakan arca dewi Buddhis dari periode Siŋhasāri yang ditransformasikan kedudukannya sebagai arca perwujudan Rajapatni pada masa Majapahit. Kata kunci: Candi Boyolangu, Pendharmaan Rajapatni, Wiśeṣapura ri Bhayālangö, Transformasi Kedudukan, Arca Prajñāpāramitā

Sadranan Watu Jaran: Pemersatu Masyarakat Multiagama Desa Kendalrejo Kecamatan Talun Kabupaten Blitar Provinsi Jawa Timur Yusuf, Muhamad Satok
El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 2 No. 2 (2021): Sejarah Desa
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/jhcc.v2i2.10025

Masyarakat Desa Kendalrejo, Kecamatan Talun, Kabupaten Blitar, Provinsi Jawa Timur merupakan masyarakat plural yang kemudian mengembangkan dirinya sebagai masyarakat yang multikultural melalui ritual nyadran. Penelitian ini berupaya mengkaji peran nyadran dalam membentuk konsep multikulturalisme dalam kehiduapan multiagama masyarakat Kendalrejo serta eksistensi ritual tersebut dalam kehidupan masyarakatnya. Penelitian ini merupakan penelitian deskriptif kualitatif dengan pengumpulan data melalui proses obervasi, wawancara, dan kajian pustaka. Teori semiotika dan multikultural otonom digunakan untuk membantu analisis. Hasil penelitian ini menunjukkan bahwa ritual nyadran yang dilakukan masyarakat Kendalrejo sebagai permohonan restu leluhur, tradisi wajib yang dilakukan oleh empat golongan agama (Islam, Hindu, Kristen, dan Katolik), dengan ketentuan yang telah disepakati bersama, serta bentuk pengembangan dari konsep animisme dan pemujaan terhadap parwatarajadewa. Ritual nyadran di Desa Kendalrejo juga menjadi subjek sekaligus objek dalam mewujudkan kehidupan masyarakat multikutural otonom. Masyarakat Kendalrejo berdasarkan sejarahnya merupakan para pendatang sejak tahun 1910-an dari berbagai daerah dengan latar belakang keyakinan dan ideologi yang berbeda-beda.

ARCA BHAIRAWA (HAYAGRĪWA LOKEŚWARA) PADANGROCO BERLANGGAM SENI SIŊHASĀRI Yusuf, Muhamad Satok
AMERTA Vol. 40 No. 1 (2022)
Publisher : Penerbit BRIN (BRIN Publishing)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2022.19

Abstrak. Para peneliti terdahulu meyakini bahwa arca Bhairawa dari Situs Padangroco, Provinsi Sumatra Barat berlanggam Majapahit berdasarkan konteks relasi historis Raja Ādityawarman dengan Kerajaan Majapahit dan penggambaran arca dalam postur tegak kaku seperti arca Majapahit pada umumnya. Tinjauan terhadap langgam arca seharusnya juga memperhatikan ornamen dan gaya seninya. Penelitian ini berupaya mengkaji ulang ikonografi dan langgam arca Bhairawa Padangroco yang diduga kuat berlanggam Siŋhasāri dan bukan perwujudan Bhairawa. Analisis yang digunakan ialah analisis ikonografi dan perbandingan gaya seni. Hasil kajian ulang ikonografis pada penelitian ini menunjukkan bahwa arca Bhairawa Padangroco merupakan perwujudan Hayagrīwa sebagai manifestasi Awalokiteśwara dalam wujud mengerikan, yang di dalam agama Buddha didudukkan sebagai simbol penguasaan terhadap kekuatan diri sendiri. Lebih lanjut dikemukakan bahwa arca Bhairawa Padangroco ialah Hayagrīwa Lokeśwara. Berdasarkan hasil analisis perbandingan gaya seni arca, ditemukan bahwa arca Bhairawa Padangroco memiliki langgam Siŋhasāri. Adapun arca yang digunakan sebagai pembandingnya ialah dua arca kembarannya dari Situs Candi Jago dan koleksi Metropolitan Museum of Arts, arca kembar Siŋhasāri lainnya, dan arca-arca berlanggam Siŋhasāri dan Majapahit. Kata kunci: Reinterpretasi, Bhairawa, Padangroco, Ikonografi, gaya seni. Abstract. The Sculpture of Bhairawa (Hayagrīwa Lokeśwara) of Padangroco as Art of Siŋhasāri. Previous researchers believed that the Bhairawa sculpture from the site of Padangroco, West Sumatra Province was in Majapahit style based on the historical context of King Ādityawarman’s relationship with the Majapahit Kingdom and the depiction of the sculpture in a rigid upright posture like Majapahit sculptures in general. A style review of the sculpture should also pay attention to its ornamentation and art style. This study seeks to reinterpret the iconography and style of the Bhairawa Padangroco sculpture, which is strongly suspected to be in the Siŋhasāri style and not the embodiment of Bhairawa. The study used iconographic analysis and comparison of art styles. The results of the iconographic review show that the Bhairawa Padangroco sculpture is the embodiment of Hayagrīwa as a manifestation of Awalokiteśwara in a terrible form, which in Buddhism is positioned as a symbol of mastery over one’s strength. It was further stated that the Bhairawa Padangroco sculpture was Hayagrīwa Lokeśwara. Based on the results of the comparative analysis of sculpture art styles, it was found that the Bhairawa Padangroco sculpture has the Siŋhasāri style. The sculptures used as comparisons are the two twin sculptures from the site of Jago Temple and the Metropolitan Museum of Arts’ collection, other Siŋhasāri twin sculptures, and the sculptures in Siŋhasāri and Majapahit styles. Keywords: Reinterpretation, Bhairawa, Padangroco, Iconography, art style.

A SPATIAL ARCHAEOLOGICAL STUDY OF THE JIRAT AND MUSLIM NOBLES CEMETERY IN LOMBOK Yusuf, Muhamad Satok
Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 21 No. 1 (2024)
Publisher : UIN Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/ajpif.v21i1.8426

This study aims to analyze the spatial configuration of nine Muslim noble cemeteries in Lombok, which are divided into separate areas called jirats and cemeteries, where individuals and communities are buried. Spatial archaeology approaches are employed to collect, process, analyze, and interpret data. The study revealed that the Lombok cemetery consisted of headstones, jirat, a pavilion, a fence, a gate, and trees, all of which formed a cohesive cultural area and followed Islamic customs. In Lombok, the jirat is a boundary that separates personal and communal areas designated for the deceased. These areas are determined based on lineage and the level of nobility. Most Muslim noble cemeteries in Lombok exhibit the influence of pre-Islamic and Hindu customs. The northern, north-eastern, and eastern sections of the cemetery hold the highest level of sanctity, reserved for the interment of the most distinguished individuals. The highlands were selected as the primary site for the burial of Muslim nobles in Lombok due to their association with sanctity and the elevation of the deceased's status.

Pembangunan Kembali Candi Peninggalan Bāmeśwara oleh Ken Angrok di Kediri: Kajian Arkeologis dan Politik Religi Yusuf, Muhamad Satok; Susilo, Juan Steven
AMERTA Vol. 43 No. 2 (2025)
Publisher : Penerbit BRIN (BRIN Publishing)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/amt.2025.5517

Abstract, Reconstruction of the Bāmeśwara Temple by Ken Angrok in Kediri: Archaeological and Political-Religious Studies. This paper discusses an episode in the political history of Ken Angrok, the founder of the Siŋhasāri Kingdom, in the ancient history of Indonesia. Ken Angrok's life and reign remain relatively obscure, with most of his biographical details found in texts such as Pararaton and brief mentions in Kākawin Nāgarakṛtāgama. Archaeological discoveries, such as two lintels dated to 1148 Ś, provide material evidence to reconstruct aspects of Ken Angrok's reign. This study explores Ken Angrok's political activities during his reign in Tumapĕl and aims to answer key questions about the political and administrative structures of his time. K.R. Dark's descriptive qualitative social archaeology approach is used in this study, combining historical information and archaeological remains, to understand the political and religious dynamics during Ken Angrok's reign. The interpretation stage applies Anthony Giddens' theory of structuration, which emphasizes the dual relationship between structure and agency to analyze how Ken Angrok's actions affected the political-religious structure in Kaḍiri. The result of the research is the identification of the lintels dated 1148 Ś as part of the temple structure which is associated with Ken Angrok's politico-religious strategy in Kaḍiri. Ken Angrok's understanding of the Kaḍiri socio-political structure, his manipulation of religious symbols, and his strategic alliances with religious and literary figures were key in consolidating his power and making Tumapĕl a prominent politico-religious center in East Java. This study provides an overview of Ken Angrok's meticulous use of social, political, and religious structures to legitimize his rule and maintain political stability, as well as making Kaḍiri a strong politico-religious support structure during his reign. Keywords: lintel, politics-religion, Kaḍiri, Ken Angrok Naskah diterima tanggal: 20/02/2025, diperiksa: 26/03/2025, dan disetujui: 11/12/2025 Abstrak, Kajian ini membahas episode sejarah politik Ken Angrok, pendiri Kerajaan Siŋhasāri, dalam sejarah kuno Indonesia. Kehidupan dan pemerintahan Ken Angrok masih relatif tidak begitu jelas, dengan sebagian besar detail biografinya ditemukan dalam teks seperti Pararaton dan disebutkan secara singkat dalam Kākawin Nāgarakṛtāgama. Temuan arkeologi, seperti ambang pintu berangka tahun 1148 Ś, memberikan bukti material untuk merekonstruksi aspek pemerintahan Ken Angrok. Studi ini mengeksplorasi aktivitas politik Ken Angrok selama pemerintahannya di Tumapĕl dan bertujuan untuk menjawab pertanyaan kunci tentang struktur politik dan administratif pada masanya. Pendekatan deskriptif kualitatif arkeologi sosial K.R. Dark digunakan dalam penelitian ini, dengan menggabungkan informasi historis dan tinggalan arkeologi, untuk memahami dinamika politik dan keagamaan pada masa pemerintahan Ken Angrok. Tahap interpretasi menerapkan teori strukturasi Anthony Giddens, yang menekankan hubungan dualitas antara struktur dan agensi untuk menganalisis bagaimana tindakan Ken Angrok memengaruhi struktur politik-keagamaan di Kaḍiri. Hasil penelitian berupa identifikasi ambang pintu berangka tahun 1148 Ś sebagai bagian dari struktur candi yang dikaitkan dengan strategi politik-keagamaan Ken Angrok di Kaḍiri. Pemahaman Ken Angrok tentang struktur sosial-politik Kaḍiri, manipulasi simbol-simbol keagamaan, dan aliansi strategisnya dengan tokoh-tokoh keagamaan dan sastra menjadi kunci dalam mengkonsolidasi kekuasaannya dan menjadikan Tumapĕl sebagai pusat politik-keagamaan yang menonjol di Jawa Timur. Studi ini memberikan gambaran tentang kecermatan Ken Angrok dalam menggunakan struktur sosial, politik, dan religi untuk melegitimasi pemerintahannya dan menjaga stabilitas politik, serta menjadikan Kaḍiri sebagai struktur pendukung politik-keagamaan yang kuat selama masa pemerintahannya. Kata kunci: ambang pintu, politik-religi, Kaḍiri, Ken Angrok

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