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<![CDATA[SETIATI SURASTO DALAM PERJUANGAN BURUH PEREMPUAN PADA 1940AN-1960AN ]]>
<![CDATA[WULANDARI, AYU]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 1, Desember 2023 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i1.390
<![CDATA[This research discusses the views and roles of Setiati Surasto in improving the fate of women labour between the 1940s and 1960s. This study stems from companies’ or employers’ discrimination that always considers female labour as cheap labour from time to time. Women labour were seen as unskilled workers, feasibly exploited and not appreciated. Consequently, women labour experiences discrimination in various forms, ranging from wages to violations of their rights. This study used historical research methods in which newspapers and magazines were primary sources. The findings indicate that the inequality that they experience generates women’s agency and activism. Setiati Surasto was one of the activists who voiced her views on equality and welfare for women labour through writing and direct action. This research has filled the gaps in Indonesian historiography, especially by presenting the biography of a women’s labour activist during the early period of Indonesian independence.]]>
<![CDATA[SEJARAH MITIGASI BENCANA ERUPSI DI LERENG TIMUR GUNUNG KELUD, 2008-2015 ]]>
<![CDATA[Rohmah, Utia binti Yuhanni'ur]]>;
<![CDATA[Ridhoi, Ronald]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i2.455
<![CDATA[The eruption of Mount Kelud in 2014 showed deviations in eruption characteristics and unpredictability of lava flow direction, and the most severely affected locations were due to volcanic materials. The incident led to the analysis of the eruption and disaster mitigation on the eastern slope of Mount Kelud. In the preparatory process, the authors used a material environmental history approach, integrating Bankoff’s concept of co-volcanic societies and the community’s perception of living harmoniously with hazards in Pandansari Village. This study applied historical research methods, including topic selection, heuristics, source criticism, interpretation, and historiography. The data sources were activity reports, newspapers, photos, maps, and interviews. Findings revealed that the 2014 eruption of Gunung Kelud had a significant impact on Pandansari Village, damaging infrastructures and agricultural land. In addition, this study highlighted the subsequent development of a more systematic disaster mitigation approach implemented by the local community and government in response to the threat of volcanic eruptions. ]]>
<![CDATA[DEWAN DJAMBI SEMENTARA: MENEGOSIASIKAN ULANG KESULTANAN JAMBI MASA REVOLUSI INDONESIA 1945-1949 ]]>
<![CDATA[Kurohman, M Taofik]]>;
<![CDATA[Tangkilisan, Yuda B]]>;
<![CDATA[Abdurakhman, Abdurakhman]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 1, Desember 2023 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i1.485
<![CDATA[The independence revolution in Jambi was distinct from the spirit of social revolution in other regions. A sense of disappointment among Jambi's traditional elites towards the new Republican elites from outside Jambi caused local political conflict in Jambi. Accordingly, the narrative of the restoration of the Jambi Sultanate, which had been destroyed during the Jambi War of 1900-1907, emerged. Political efforts were made between the Jambi Government and the Government of the Republic of Indonesia or the Netherlands to solve political problems in Jambi. Using historical methods that focus on the process and time, the study shows that the Dewan Djambi Sementara was a council to make Jambi a particular region in the federal system, which the Dutch established at that time. The primary demand of the Dewan Djambi Sementara was to make Jambi an autonomous region by restoring the Jambi Sultanate and separating it from the Central Sumatra Province formed by the Government of the Republic of Indonesia. However, the demands of the Dewan Djambi Sementara were not accomplished because the Dutch hesitantly supported forming a region with a feudal system. In addition, political developments between the Republic of Indonesia and the Dutch, described in the Roem-Royen agreement, hindered the process. The demands for the sultanate restoration and the granting of autonomous rights vanished along with the administrative transfer from the Netherlands to the Republic of Indonesia due to the Round Table Conference in The Hague. Despite this setback, the spirit of Jambi regionalism that demanded regional autonomy was continued in youth and regional organizations during the Republic of Indonesia era. The endeavors of these organizations eventually made an autonomous region at the provincial level in 1957]]>
<![CDATA[PERUBAHAN DAN KONTINUITAS DALAM PEMBUATAN PINISI DI KABUPATEN BULUKUMBA ]]>
<![CDATA[Sukardi, Aris]]>;
<![CDATA[Busri, Hasan]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i2.521
<![CDATA[The research explores changes and continuity in the tradition of building Pinisi boats in Bulukumba Regency, South Sulawesi. The Pinisi boat is a cultural heritage that reflects local innovation in confronting natural challenges and symbolises Indonesia’s maritime cultural identity. The study examines how local communities maintain traditional values while adapting to modern technological and socio-economic conditions through a qualitative descriptive approach. Data were collected through field observations, in-depth interviews with local experts and cultural scholars, and document analysis. The findings show that modern elements have been integrated into the boat-making process, while the ritual essence and traditional values such as communal cooperation, respect for nature, and honouring ancestors are preserved. Local communities combine modern tools with traditional methods at every stage of boat construction, from wood selection to launching into the sea. Sustainable wood resource management is also a primary focus, with practices applied to ensure a continuous supply of raw materials. The research highlights the importance of balancing innovation and tradition to maintain the relevance and sustainability of the Pinisi boat industry. These findings provide insights into how local traditions can adapt to global changes without losing their cultural identity. Additionally, the study contributes to the understanding of the social and cultural dynamics within Pinisi boat-making communities and their role in rural economies and cultural heritage preservation.]]>
<![CDATA[“MALLAPPESSANG OLOK-KOLOK”: PERJUMPAAN ISLAM DAN TRADISI LOKAL DALAM MEMORI KOLEKTIF MASYARAKAT BUGIS ]]>
<![CDATA[Subair, Muh]]>;
<![CDATA[Rusli, Rismawidiawati]]>;
<![CDATA[Kila, Syahrir]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 1, Desember 2023 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i1.523
<![CDATA[This article presents the findings of a qualitative research study that delves into the collective memory of the Bugis community concerning the intersection of Islam and local traditions. Collecting data through observation, interviews, and document analysis, this study shows that the Mallappessang olok-kolok (Releasing animals) tradition has sparked controversy in the community. The study analyzed the oral storytelling-based community’s tradition narratively. Mallappessang olok-kolok constitutes a “tolok bala” tradition, a local ritual designed for averting disasters. The Bugis society practices it by releasing animals into the forest to hope for healing from an illness. Some view the practice as contrary to Islam’s continuity from animism and dynamism and its implementation as unreasonable. On the other hand, others consider the tradition adheres to Islamic teachings. Releasing animals into the forest to feed wild animals expresses human harmony with nature. The act is also viewed as bonding with ancestors, following ancestral guidelines, and fostering community unity as families, relatives, and neighbors actively participate in the ritual. The narrative of this different perspective then rolls into a discussion or dialogue between Islam and local culture, which then impacts the existence of respect for the presence of these traditions. The conversation between Islam and local culture is a sign of progress in the thought of Islamic society that accepts traditions as heritage and science impacting on strengthening human relations with nature.]]>
<![CDATA[MENARASIKAN ULANG LABEL KOLEKSI ARCA CAMUNDI DI PUSAT INFORMASI MAJAPAHIT: SEBUAH TINJAUAN BIOGRAFI BENDA ]]>
<![CDATA[Yusuf, Muhamad Satok]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i2.573
<![CDATA[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]]>
<![CDATA[PELABUHAN BARU BATAVIA: TRANSFORMASI PELABUHAN TANJUNG PRIOK, 1883-1925 ]]>
<![CDATA[Yusuf, Nur Fadilah]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 1, Desember 2023 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i1.456
<![CDATA[The article provides a detailed account of the development of Tanjung Priok Port, from its establishment in 1883 to when it was equipped with a station in 1925. The port was built in response to the opening of the Suez Canal in Egypt, which significantly impacted the maritime development of Europe to the Far East, including the Dutch East Indies. The rapidly growing shipping activities, which relied on sea routes, could no longer be accommodated by the Sunda Kelapa Harbour. Consequently, the government decided to construct Tanjung Priok port. This study uses a historical method that includes heuristics, source criticism, interpretation, and historiography. The author discusses various aspects of Tanjung Priok Port, namely the construction process, the port's condition, development, and supporting elements. Additionally, the article covers the port activities before the formal institutional establishment of Tanjung Priok Port]]>
<![CDATA[TINGGALAN ARKEOLOGI MASA HINDU-BUDDHA DI LASEM: SEBUAH KAJIAN FILOARKEOLOGI ]]>
<![CDATA[Wijaya, Candrika Ilham]]>;
<![CDATA[Wirasanti, Niken]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i2.604
<![CDATA[During the Hindu-Buddhist period, Lasem became a vassal of Majapahit led by a queen named Bhre Lasem. Lasem was historically significant during the Majapahit period. However, complete archaeological data from the Hindu-Buddhist era is unavailable due to the extensive destruction of sacred buildings, particularly temples, caused by the Dutch East India Company (VOC) and the Regent Suroadimenggolo after the Lasem War. This study aims to conduct an inventory of the classical sites in Lasem and to gain insight into the significance of sacred buildings during that period. The study employed philloarchaeological analysis, comparing the textual data from Babad Lasem, Rapporten Oudheidkundigen Diens (ROD), and field surveys. The results indicate that the designation of the sacred building is in line with Nāgarakŗtāgama’s description of the functions of saiwa, sogata, and rsi. Furthermore, its location complies with the principles of caturāśrama and the concept of the triloka—the sacred building of worship, the holy building of hermitage, and the sacred building of dharma (dharmaan). The temple in Lasem represents the harmony of the macrocosm and microcosm, functioning as a relation between sacred buildings serving as examples of applying the concept of the triloka (three realms). This study underscores the interdependence of sacred buildings, representing the manifestations of the three realms]]>
<![CDATA[PERNIKAHAN BUGIS-MELAYU DAN CIKAL BAKAL GELAR BARU KEBANGSAWANAN DI KERAJAAN JOHOR RIAU ]]>
<![CDATA[Rahmat, Syahrul]]>;
<![CDATA[Idi, Abdullah]]>;
<![CDATA[Syawaludin, Mohammad]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 1, Desember 2023 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i1.402
<![CDATA[Internal conflict in the struggle for power within the Kingdom of Johor in the 18th century involved the Bugis people in the area. The Upu Daeng Brothers earned the Yang Dipertuan Muda (YDM) in the Kingdom of Johor, married Malay nobles and the sultan's sister after they successfully conquered Raja Kecik. Accordingly, these situations led to the disappearance of Bugis person’s identity. In other words, Bugis descent who marry Malays no longer bear the name Daeng but Raja. The study employed historical research methods applying heuristics, source criticism, interpretation, and historiography, in which the data analysis was from the perspective of the cultural identity approach. This research revealed that the Bugis descent who lived and settled in the Johor Riau Kingdom since the 18th century were known as Bugis Malays. The new identity was due to the title 'raja,' bestowed upon the Bugis who married the Malays. The use of the new title began with the involvement of Bugis descendants in government and marriages between Bugis and Malay aristocrats.]]>
<![CDATA[PERKEMBANGAN TANA TORAJA MENUJU DAERAH WISATA RELIGI 1970AN-2013 ]]>
<![CDATA[Ilmi, A. Fadhilah Utami]]>
<![CDATA[ Handep: Jurnal Sejarah dan Budaya Volume 7, No. 2, June 2024 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Kalimantan Barat ]]>
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DOI: 10.33652/handep.v7i2.298
<![CDATA[Tana toraja merupakan salah satu daerah dengan mayoritas memeluk agama Kristen terbesar di Sulawesi Selatan. Agama Kristen masuk tahun 1913 dan berkembang bersamaan dengan kepercayaan lokal seperti aluk to dolo hingga berkembang seperti sekarang ini. Sejak tahun 1970an Toraja telah berkembang menjadi sebuah daerah wisata etnik atau agro wisata yang banyak dikenal tidak hanya di dalam negeri tetapi hingga mancanegara. Bersamaan dengan hal tersebut, penelitian ini mengkaji bagaimana proses berkembang dan bertahannya Tana Toraja sebagai sebuah daerah wisata etnik menjadi daerah wisata religi ditengah dominasi agama Kristen, adat dan budaya leluhur yang mereka pertahankan serta laksanakan. Untuk mengkaji tulisan ini, penulis menggunakan metode kajian literatur dengan sumber sekunder berupa buku-buku, essai atau jurnal yang berkaitan dengan judul atau tema. Selain itu penggunaan Teknik meta-analisis digunakan dalam menganalisis kembali sumber primer yang di dapatkan sehingga penulis dapat menghubngkan variable yang ada dengan lebih baik. Metode sejarah seperti heuristik, verifikasi sumber dan interpretasi juga digunakan dalam tulisan ini. Dari penelitian ini penulis mendapatkan kesimpulan bahwa kunjungan wisata adat yang mulai berkembang sejak tahun 1970an yang dilakukan oleh para wisatawan tersirat wisata religi. Hal ini berdasarkan dari pariwisata yang ditawarkan oleh Tana Toraja seperti rumah adat, makam dan acara adat. Kunjungan para wisatawan ke Tana Toraja dengan tujuan untuk menikmati wisata adat seperti rumah Tongkonan yang merupakan rumah adat masyaratat Tana Toraja, kuburan batu hingga menghadiri upacara Rambu Solo merupakan bagian dari agama asli atau agama lokal yang dianut oleh masyarakat Tana Toraja. Agama lokal tersebut yaitu, Aluk Todolo. Disamping agama lokal, agama samawi seperti Kristen yang menjadi agama mayoritas juga memberikan pandangan bahwa Taa Toraja sarat akan wisata religi. Hingga pada tahun 2015 telah diresmikan patung Yesus Kristus yang terletak Buntu Bunake dan pembangunan patung tersebut menambah khasanah wisata religi di Tana Toraja.]]>
