Articles
<![CDATA[THE AGRARIAN DISPUTE AND SOCIAL BASIS OF COLONIAL PLANTATION IN JAVANESE PRINCIPALITY: VIEWS FROM JAVANESE SOURCES ]]>
<![CDATA[Margana, Sri]]>
<![CDATA[ Journal of Indonesian Economy and Business Vol 18, No 2 (2003): April ]]>
Publisher : <![CDATA[Journal of Indonesian Economy and Business ]]>
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<![CDATA[Masuknya sistem perkebunan kolonial pada akhir abad 19 di Indonesia menimbulkan berbagai perlawanan/konflik dari rakyat. Secara struktural konflik terjadi antara rakyat lemah dan elit desa di satu sisi, dengan perkebunan kolonial dan birokrasi di sisi yang lain.Namun menarik untuk dicermati apakah konflik tersebut hanya disebabkan sistemkapitalistik dan hegemoni bangsa Eropa terhadap Asia ataukah ada faktor lainnya. Tulisan ini menggambarkan proses dominasi perkebunan kolonial dengan latar belakang penentangan kolektif, berdasar struktur konflik di dalam perkebunan kolonial, kerajaan Jawa, dan rakyat desa. Penelitian ini juga menjawab pertanyaan mengapa suatu wilayah dengan tipologi ekonomi kolonial yang sama menghasilkan tingkat penolakan/perlawanan yang berbeda. Studi kasus yang diteliti adalah perusahaan gula Sewu Galur dan perusahaan nila Sumbernila di wilayah Pakualam pada akhir abad 19, dengan aktor-aktor perlawanan rakyat beserta persepsi hidup mereka. Konflik terjadi tidak hanya secara kolektif, melainkan secara individual yang dilatarbelakangi ketimpangan dan persaingan ekonomi. Konflik di perkebunan kolonial disebabkan adanya struktur lingkungan ganda (hybrydal environment) antara sistem agraria lama dan sistem kapitalisme perkebunan kolonial, selain juga karena struktur politik penjajahan.Kata kunci: sistem perkebunan kolonial, sistem apanage, Peraturan Bekel, perlawanan rakyat.]]>
<![CDATA[a Study on Bisri Mustofa, Haji Abdul Malik Karim Amrullah [Hamka] and Quraish Shihab’s Tafsîr on Isrâ’îlîyât ]]>
<![CDATA[Haris, Achmad Murtafi]]>;
<![CDATA[Margana, Sri]]>;
<![CDATA[Al Makin, Al Makin]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 6 No 2 (2016): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Umat Islam sekarang sinis terhadap kisah isrâ’îlîyât atau kisah-kisah yang berasal dari Yahudi dan Kristen. Fenomena intelektual ini bertentangan dengan respons Muslim awal yang akrab dengan materi-materi isrâ’îlîyât. Penelitian ini mencoba untuk membedah kisah-kisah isrâ’îlîyât yang ditulis oleh Bisri, Hamka, dan Quraish dalam tafsir masing-masing: Tafsîr al-Ibrîz, Tafsîr al-Azhar, dan Tafsîr al-Miṣbah. Titik tekan dari artikel ini adalah latar belakang yang kemudian mempengaruhi persepsi mereka dalam menafsir ayat-ayat isrâ’îlîyât. Artikel ini menggunakan metode kualitatif dan pendekatan sejarah intelektual untuk mengetahui perkembangan ide manusia pada isu tertentu. Makalah ini berakhir pada kesimpulan bahwa sikap toleransi Bisri dan Hamka dan penolakan Quraish isrâ’îlîyât dipengaruhi oleh latar belakang sosial dan akademik masing-masing.
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<![CDATA[a Study on Bisri Mustofa, Haji Abdul Malik Karim Amrullah [Hamka] and Quraish Shihab’s Tafsîr on Isrâ’îlîyât ]]>
<![CDATA[Achmad Murtafi Haris]]>;
<![CDATA[Sri Margana]]>;
<![CDATA[Al Makin Al Makin]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 6 No. 2 (2016): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v6i2.606
<![CDATA[Umat Islam sekarang sinis terhadap kisah isrâ’îlîyât atau kisah-kisah yang berasal dari Yahudi dan Kristen. Fenomena intelektual ini bertentangan dengan respons Muslim awal yang akrab dengan materi-materi isrâ’îlîyât. Penelitian ini mencoba untuk membedah kisah-kisah isrâ’îlîyât yang ditulis oleh Bisri, Hamka, dan Quraish dalam tafsir masing-masing: Tafsîr al-Ibrîz, Tafsîr al-Azhar, dan Tafsîr al-Mi?bah. Titik tekan dari artikel ini adalah latar belakang yang kemudian mempengaruhi persepsi mereka dalam menafsir ayat-ayat isrâ’îlîyât. Artikel ini menggunakan metode kualitatif dan pendekatan sejarah intelektual untuk mengetahui perkembangan ide manusia pada isu tertentu. Makalah ini berakhir pada kesimpulan bahwa sikap toleransi Bisri dan Hamka dan penolakan Quraish isrâ’îlîyât dipengaruhi oleh latar belakang sosial dan akademik masing-masing.]]>
<![CDATA[THE AGRARIAN DISPUTE AND SOCIAL BASIS OF COLONIAL PLANTATION IN JAVANESE PRINCIPALITY: VIEWS FROM JAVANESE SOURCES ]]>
<![CDATA[Sri Margana]]>
<![CDATA[ Journal of Indonesian Economy and Business (JIEB) Vol 18, No 2 (2003): April ]]>
Publisher : <![CDATA[Faculty of Economics and Business, Universitas Gadjah Mada ]]>
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DOI: 10.22146/jieb.6622
<![CDATA[Masuknya sistem perkebunan kolonial pada akhir abad 19 di Indonesia menimbulkan berbagai perlawanan/konflik dari rakyat. Secara struktural konflik terjadi antara rakyat lemah dan elit desa di satu sisi, dengan perkebunan kolonial dan birokrasi di sisi yang lain. Namun menarik untuk dicermati apakah konflik tersebut hanya disebabkan sistem kapitalistik dan hegemoni bangsa Eropa terhadap Asia ataukah ada faktor lainnya. Tulisan ini menggambarkan proses dominasi perkebunan kolonial dengan latar belakang penentangan kolektif, berdasar struktur konflik di dalam perkebunan kolonial, kerajaan Jawa, dan rakyat desa. Penelitian ini juga menjawab pertanyaan mengapa suatu wilayah dengan tipologi ekonomi kolonial yang sama menghasilkan tingkat penolakan/perlawanan yang berbeda. Studi kasus yang diteliti adalah perusahaan gula Sewu Galur dan perusahaan nila Sumbernila di wilayah Pakualam pada akhir abad 19, dengan aktor-aktor perlawanan rakyat beserta persepsi hidup mereka. Konflik terjadi tidak hanya secara kolektif, melainkan secara individual yang dilatarbelakangi ketimpangan dan persaingan ekonomi. Konflik di perkebunan kolonial disebabkan adanya struktur lingkungan ganda (hybrydal environment) antara sistem agraria lama dan sistem kapitalisme perkebunan kolonial, selain juga karena struktur politik penjajahan.]]>
<![CDATA[Politik dan Ekonomi di Dua Kota: Baubau dan Kendari pada tahun 1950an–1960an ]]>
<![CDATA[La Ode Rabani]]>;
<![CDATA[Bambang Purwanto]]>;
<![CDATA[Sri Margana]]>
<![CDATA[ MOZAIK HUMANIORA Vol. 20 No. 1 (2020): MOZAIK HUMANIORA VOL. 20 NO. 1 ]]>
Publisher : <![CDATA[Universitas Airlangga ]]>
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DOI: 10.20473/mozaik.v20i1.15746
<![CDATA[This article explains the implications of political-economic shock on the development of two towns; Baubau and Kendari in the 1950s to 1960s. Indonesia in the 1950s general and especially Southeast Sulawesi were politically and economically unstable. This situation happened because the country is still on the stage of finding a balance and political and economic consolidation has not reached the point of equilibrium. As a result, political shock occurred in certain areas due to differences in views, including in South Sulawesi and Southeast Sulawesi. One of the political disturbances that influenced the development of the towns was the DI / TII rebellion in the 1950s. One of the effects of political turmoil in two cities, Buton and Kendari, is the flow of rural populations into towns. Military operations to eliminate security disturbances in the towns of Baubau and Kendari support the improvement of infrastructure for access to the town and expand morphology of towns. The author examines, reads, and examines documents archives carefully in South and Southeast Sulawesi. The facts in the archives show that political and economic shocks have a good effect on one thing and not good on another side. The events of political turmoil in Southeast Sulawesi provide important lessons and knowledge about the other side of political and economic shocks.]]>
<![CDATA[Identifkasi dan Inventarisasi Permasalahan Pelestarian Situs Makam Megalitikum di Distrik Mulyosari, Kecamatan Malangsari, Kabupaten Banyuwangi, Jawa Timur ]]>
<![CDATA[Uji Nugroho Winardi]]>;
<![CDATA[Agus Suwignyo]]>;
<![CDATA[Baha’Uddin Baha’Uddin]]>;
<![CDATA[Sri Margana]]>
<![CDATA[ Bakti Budaya: Jurnal Pengabdian kepada Masyarakat Vol 1, No 1 (2018) ]]>
Publisher : <![CDATA[Faculty of Cultural Sciences ]]>
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DOI: 10.22146/bb.37916
<![CDATA[Te existence of ancient grave sites in Banyuwangi save the potential of historical data to uncover the origins of Javanese civilization. However, the sites have been damaged by the activity of looting graves in the last ffteen years. Tis Community Engagement Activity aims to identify socio-economic issues and the substance of the object of the site study to stop looting and raise the potential of ancient tombs academically and politically concerning historical heritage management policies, as well as ocioeconomically for the local community. Community Engagement Activities was conducted in November 2015. Te team found that the looting of grave sites by residents was motivated by economic problems. Nevertheless, the problem network is rooted in the political aspect of the absence of a policy that places the ancient site’s grave as an area of cultural heritage. Tis issue is closely related to the low level of awareness of government and citizens. In addition, there are complex issues concerning the ownership and management of the land area of the grave site, which is a coffee plantation.]]>
<![CDATA[Politics of Islam in Javanese Aesthetics: R. Ng. Yasadipura I’s Poe(li)tical Imagination of Islam in Babad Tanah Jawi ]]>
<![CDATA[Achmad Fawaid]]>;
<![CDATA[Wening Udasmoro]]>;
<![CDATA[Sri Margana]]>;
<![CDATA[Bannaga Taha Al-Zubair Hussen]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i1.14718
<![CDATA[This paper is to figure out R. Ng. Yasadipura I’s poe(li)tical imagination of Islam in Babad Tanah Jawi. The ‘politics’ is defined not merely as instrumental utility, but intertwined with ‘poetics’, an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière’s term—Yasadipura I’s ‘class migration’, ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.]]>
<![CDATA[Religion, communism, and Ratu Adil Colonialism and propaganda literature in 1920s Yogyakarta ]]>
<![CDATA[Margana, Sri]]>
<![CDATA[ Wacana, Journal of the Humanities of Indonesia Vol. 20, No. 2 ]]>
Publisher : <![CDATA[UI Scholars Hub ]]>
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<![CDATA[This article examines the social realities of literary works and the colonial perceptions of socio-political movement inspired by the ideologies of Islam, communism, and the Just King (Ratu Adil). The main sources for this study are four propaganda literatures published by the Resident of Yogyakarta, Louis Frederik Dingemans (1924-1927). It employs post-colonial literary theory to analyse the colonial authority’s perceptions of Islam, communism, and Ratu Adil, and examines how colonial rulers (as colonizers) positioned themselves as above indigenous society (the colonized) as the guardians of moral, social, and political order.]]>
<![CDATA[Variasi Perempuan dalam Ilustrasi Serat Ambiya ]]>
<![CDATA[Syahrazad, Hanan]]>;
<![CDATA[Margana, Sri]]>;
<![CDATA[Marianto, Martinus Dwi]]>
<![CDATA[ Sanggitarupa Vol. 3 No. 2 (2023) ]]>
Publisher : <![CDATA[Institut Seni Indonesia Surakarta ]]>
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DOI: 10.33153/sanggitarupa.v3i2.5383
<![CDATA[This study examines the relationship between Islam and Javanese in the illustration of the Serat Ambiya manuscript in the collection of the Sonobudoyo Museum with collection number L 12 PB A. 180. This manuscript is a pesantrenan category manuscript made in 1844 AD. This research uses a phenomenological approach. The material object of the research is the illustration of the female figure in the manuscript. The research focus focuses on 12 selected illustrations which are felt to represent illustrations of human figures in the manuscript.The results of the study show that the illustration of the human figure in Serat Ambiya shows elements of Islam and Java. This can be seen from the depiction of figure illustrations adapted from wayang characters. The female characters are depicted in kemben, like Javanese wayang, but some of these figures have green faces. The use of green color on the face in the illustration of the green color script reflects the piety of a character, in contrast to the meaning of the green face in wayang. While the position of the protagonist and antagonist is in accordance with the wayang stage, namely the main protagonist is always on the right side of the audience, while the antagonist is on the left side. This causes the human figures in the illustrations of the Serat Ambiya manuscript to contain Islamic and Javanese visual elements.]]>
<![CDATA[Politics of Islam in Javanese Aesthetics: R. Ng. Yasadipura I’s Poe(li)tical Imagination of Islam in Babad Tanah Jawi ]]>
<![CDATA[Fawaid, Achmad]]>;
<![CDATA[Udasmoro, Wening]]>;
<![CDATA[Margana, Sri]]>;
<![CDATA[Hussen, Bannaga Taha Al-Zubair]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i1.14718
<![CDATA[This paper is to figure out R. Ng. Yasadipura I’s poe(li)tical imagination of Islam in Babad Tanah Jawi. The ‘politics’ is defined not merely as instrumental utility, but intertwined with ‘poetics’, an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière’s term—Yasadipura I’s ‘class migration’, ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.]]>
