Articles
<![CDATA[SITUS CANDI SAMBISARI YANG PERNAH TERPENDAM ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 25 No. 1 (2005) ]]>
Publisher : <![CDATA[BRIN ]]>
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DOI: 10.30883/jba.v25i1.908
<![CDATA[Geomorphologically, Sambisari Temple site is located on the alluvial plain at the foot of Mount Merapi, so that the land is fertile, it is easy to get water and the land is suitable for living and farming. This reason is very possible for the construction of temples. However, because then the area where the site was covered by volcanic ash as a result of the eruption of Mount Merapi which was very powerful due to the combination of the three tectonic, gravitational and volcanic forces that caused the volcanic cone of Merapi to flow sunken hyperbolic faults. This results in the level of soil fertility around the Sambisari Temple Site decreasing and even becoming damaged, because based on the soil material the sediment comes from the main material of lava deposits and fluvial deposits resulting from cleavage of pyroclastic materials from the eruption of Merapi Volcano in the form of boulder, gravel, sand, and dust. While the development of the soil around the Sambisari Site is still in the initial stage which is a type of horizon regosol soil and this soil has not experienced horizon differentiation, so that the soil profile is homogeneous. Such soil properties can be observed through the texture of dusty sand to gravel dust.]]>
<![CDATA[CANDI SOJIWAN DALAM PEMUGARAN ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 25 No. 1 (2005) ]]>
Publisher : <![CDATA[BRIN ]]>
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DOI: 10.30883/jba.v25i1.915
<![CDATA[The restoration of Sojiwan Temple is still in the early stages of implementation, namely up to the stage of installing the foundation or the foot of the temple. In several other parts, including the installation of the veranda floor, the installation of the body and roof of the temple, and the installation of the temple stairs have not been carried out. Nevertheless, the restoration of Sojiwan Temple will take place in accordance with the activity plan, as has been prepared during the restoration preparation stage (pre-restoration). Because the restoration implementation activities will continue, it is necessary to have a partnership with several related agencies or institutions, especially in terms of human resource needs who have expertise in certain fields, so that the smooth implementation of the restoration will show results in accordance with the expectations of all parties]]>
<![CDATA[PEMBERDAYAAN MASYARAKAT DALAM PELESTARIAN DAN PEMANFAATAN SUMBERDAYA BUDAYA (STUDI KASUS DI SITUS CANDI MORANGAN) ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 24 No. 1 (2004) ]]>
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DOI: 10.30883/jba.v24i1.898
<![CDATA[Given the limited number of cultural resources (finite), non-renewable, non-movable, and fragile, the use of cultural resources must be oriented towards conservation. Therefore, in an effort to utilize cultural resources, it should be used with care. Then in terms of the development of cultural assets, we must also look at the value of various interests, so that the various conflicts of interest that exist can be suppressed as far as possible so that there is no attempt to defeat each other, but mutually beneficial.]]>
<![CDATA[PERDAGANGAN DAN MISTISISME DALAM ISLAMISASI DI SUMATERA DAN JAWA ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 23 No. 2 (2003) ]]>
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DOI: 10.30883/jba.v23i2.877
<![CDATA[The trade relations between Europeans and the Middle East, which have colored the trade map before the Islamic era, show that trade relations between Europe and Asia have been going on since before the times of Jesus Christ. Then after the collapse of the domination of India and China, due to the conquest of northern India which then spread to the South and the invasion of China by Islamic armies in the Middle East, it appeared that a wave of Arabs began to form colonies for traders. The trade and political relations between China and Persia, China with Srivijaya, India with Srivijaya and India with China were relations that had lasted for centuries. This kind of relationship cannot just be erased. Therefore, when the teachings of Muhammad (Islam) became established in the Middle East and came to power in northern India, the flow of international trade was intensified, as did the teachings of Islam itself.]]>
<![CDATA[ISLAM DAN SINKRETISME DI JAWA ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 23 No. 1 (2003) ]]>
Publisher : <![CDATA[BRIN ]]>
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DOI: 10.30883/jba.v23i1.863
<![CDATA[The strategy adopted by Islamic propagators in the northern coastal areas of Java is different from the strategy applied in several areas in the interior of Java. Their trading strategy is the dominant step, besides being carried out by education, marriage and adopting local arts with loads included with Islamic contents. However, in the following period the dominant strategy adopted by Islamic propagation figures in several hinterland areas of Java was through education with institutions such as Islamic boarding schools and tarekat organizations which were the actualization of the teachings of Sufism. However, there has been a syncretization process that focuses on the cognitive and behavioral aspects of Javanese society, as a result of the existence of two cultures (pre-Islamic and Islamic) that touch each other, then they are processed in such a way that there is no conflict. And in the end Islam was accepted by most Javanese people.]]>
<![CDATA[PERANAN TASAWWUF DALAM SOSIALISASI ISLAM DI INDONESIA ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 21 No. 1 (2001) ]]>
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DOI: 10.30883/jba.v21i1.834
<![CDATA[Of the many literary works that tend to contain mystical teachings or tasawwuf, it shows that Islam and its Sufism have had an appeal among Muslim literati in the past. Not only because of its relevance to humans, but also because of its aesthetic view that is more satisfying, compared to the aesthetic view of Western humanists, because for Islam, the aesthetic view of beauty is a natural grace or gift from God. Beauty is a part of God's nature which has spiritual value and liberation from material life, so that in Islam, beauty is a proof of divinity. Thus it seems increasingly clear that in Indonesia, tasawwuf plays an important role in the socialization process of Islam.]]>
<![CDATA[TEKNIK ANALISIS NASKAH BERHURUF ARAB ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 20 No. 1 (2000) ]]>
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DOI: 10.30883/jba.v20i1.806
<![CDATA[Analysis of Arabic-lettered manuscripts is a research process that requires accuracy and care, for this reason it is necessary to have support from various disciplines to be able to help solve the problems that exist in the manuscript. So that what has become the research objectives can actually be achieved. In connection with this, of course in a study it is necessary to have methods and techniques that are truly accurate and clear. There are several stages that must be passed, this is intended to achieve a truly focused analysis. In addition, specifically in the process of analyzing Arabic-lettered manuscripts, there are things that really need to be considered, including things that are closely related to Arabic letters and language, including the supporting sciences. This is intended to prevent errors, so that in the end it can provide a clear and accurate interpretation.]]>
<![CDATA[AWAL PERKEMBANGAN ISLAM DI PEDALAMAN JAWA BAGIAN SELATAN BERDASARKAN TINGGALAN BUDAYA ISLAM ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 19 No. 1 (1999) ]]>
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DOI: 10.30883/jba.v19i1.797
<![CDATA[In this paper, we will provide an overview of the development of Islam in the interior of southern Java and some Islamic cultural heritage, in the form of archaeological and historical remains that are thought to have existed since the beginning of the development of Islam in Java, (XV - XVI centuries AD). This is intended to prove that Islam, at the beginning of its development, also occurred in mountainous and hinterland areas.]]>
<![CDATA[NILAI SUFISTIK PADA INSKRIPSI PINTU MAKAM SUNAN KUDUS ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 15 No. 2 (1995) ]]>
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DOI: 10.30883/jba.v15i2.657
<![CDATA[This paper described the cultural product of the people of the past in terms of the culture of art in writing. In addition, the teachings contained in the kind of literature have sufistic values that have a great influence on the development of Islam, especially in Java. This article is intended to reveal the value contained in the inscription on the door of the tomb of Sunan Kudus, which does not yet know the meaning of the content of the value implied in it.]]>
<![CDATA[BABAD BAKALAN SEBUAH DATA BARU BAGI SEJARAH INDONESIA KUNO ]]>
<![CDATA[Masyhudi]]>
<![CDATA[ Berkala Arkeologi Vol. 14 No. 2 (1994) ]]>
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DOI: 10.30883/jba.v14i2.640
<![CDATA[Stories about saints are generally found in various historiographical texts or constitute local history. However, the correctness of the text is still questionable. Babad Bakalan is a text that as a whole reveals matters of a historiographical or local history, and the manuscript is reliable. On this occasion, a paper will be presented based on new data obtained in research on the Islamic Mataram Settlement and Transportation Route in Wonogiri Regency.]]>
