Warisan: Journal of History and Cultural Heritage
Warisan: Journal of History and Cultural Heritage is Published by Mahesa Research Center since February 16, 2020. This Journal publishes articles on local and national, academic, and general topics related to history and cultural heritage. THis Journal Publishes Three times a year April, August and December
Articles
110 Documents
<![CDATA[Pondok Persulukan Ma’arif Muslimin: Saksi Bisu Penyebaran Ajaran Tarekat Naqsabandiyah di Kota Padangsidimpuan ]]>
<![CDATA[Sida Wati Rambe]]>;
<![CDATA[Yusra Dewi Siregar]]>;
<![CDATA[Anang Anas Azhar]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 2, No 1 (2021) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v2i1.682
<![CDATA[This article discusses the history and development of the Persulukan Ma'arif Muslimin in the city of Padangsidimpuan. The long history of the arrival of the Naqsabandiyah teachings in the southern Tapanuli region was manifested in the form of religious activities at Pondok Persulukan. This research uses qualitative research methods with two approaches; historical and social approaches. In this research, the writer wants to examine how this Persulukan Pondok is one of the places for spreading the teachings of the Naqsyabandiyah Order in the city of Padangsidimpuan. Apart from that, the writer also wants to see what developments have been since the presence of Pondok Persulukan Ma'arif Muslimin. Pondok Persulukan Ma'arif Muslimin was founded in 1970 by Sheikh Imom Daulay. The Pondok Persulukan has experienced ups and downs in its journey. At the beginning of its establishment, Pondok Persulukan also had an educational institution (pondok pesantren), but due to several reasons, the boarding school was no longer operational. During its development, Pondok Persulukan changed its name to the Ma'arif Muslimin Padangsidimpuan Social Welfare Institution. Until now, Pondok Persulukan is still used by the local community as a place to study religious sciences, especially for those who are elderly.]]>
<![CDATA[Makam Datuk Tualang Poso: Sejarah dan Pemeliharaannya ]]>
<![CDATA[Riki Fajar]]>;
<![CDATA[Achiriah Achiriah]]>;
<![CDATA[Kasron Muchsin]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i1.1212
<![CDATA[This article discusses the history of Datuk Tualang Poso's tomb and its maintenance in Amplas Village, Percut Sei Tuan District, Deli Serdang Regency. The method used in this study is a qualitative descriptive analysis method using a historical approach. The data in this study were obtained through observation, interviews, literature study and documentation. The results showed that the tomb of Datuk Tualang Poso had existed since the 17th century. Datuk Tualang Poso was the first cleric sent by the Aru Sultanate to spread Islam in Amplas Village. The people of Amplas Village consider the tomb of Datuk Tualang Poso to be a sacred and sacred place. Until now the tomb of Datuk Tualang Poso is still solid and intact. The local community strives to continue to maintain and preserve the tomb as a form and form of respect for Datuk Tualang Poso for his role in spreading Islam while he was alive.]]>
<![CDATA[Analisis Historis Makam Kuno: Studi Kasus Makam-Makam Kuno Islam di Kelurahan Martubung, Kecamatan Medan Labuhan ]]>
<![CDATA[Mutia Anggraini]]>;
<![CDATA[Sori Monang]]>;
<![CDATA[Nursapia Harahap]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i1.1213
<![CDATA[This article aims to make an inventory of ancient tombs in the city of Medan, especially those scattered around Neighborhoods III and V, Martubung Village, Medan Labuhan District. The strategic position of Medan City causes this region to have diversity in terms of culture and others. No exception, the typology of ancient tombs in this region is also influenced by various countries that have come into contact with this region, one of which is Aceh. This research is included in the type of field research using historical research methods. The results of this study indicate that: 1) the number of ancient tombs identified in Martubung Village are five tombs, namely: the tombs of Datuk Tongah, Datuk Payung, Datuk Hasan, Datuk Hitam and Datuk Dadih. However, only two tombs still leave historical traces in the form of tombstones, namely the tomb of Datuk Tongah and the tomb of Datuk Payung; 2) The condition of the ancient tombs in Martubung Village is currently very worrying because there are only two tombs left with cracked headstones on the body and head of the headstone; and 3) efforts to maintain ancient tombs in Martubung Village are only carried out by the surrounding community in a makeshift way without government intervention.]]>
<![CDATA[Situs Benteng Putri Hijau: Sejarah, Mitos, dan Perspektif Masyarakat ]]>
<![CDATA[Nabila Dwisuda]]>;
<![CDATA[Laila Rohani]]>;
<![CDATA[Neila Susanti]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
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DOI: 10.34007/warisan.v3i1.1214
<![CDATA[This study aims to look at the history, myths, and community perspectives regarding the Fort Putri Hijau site located in Deli Tua, Deli Serdang Regency. Putri Hijau Fort is a natural defense fort that is thought to be a relic of the Aru Kingdom. However, the existence of this site is often associated with history and myths that are still believed by the local community. This research is included in the type of field research using historical research methods. The results of this study indicate that the existence of the Putri Hijau Fort site as a cultural heritage is not widely known by the general public, let alone the surrounding community. People are much more aware that the site is just a place for bathing tours without any historical, mythical, and cultural heritage values in it. In addition, not many people know that the site is a former relic of the Aru Kingdom. Even some people from the age range of around 20-50 years who live around the location of this site, do not know about the existence of the Aru Kingdom. Some of them only know a few myths about the beauty of Putri Hijau and the greatness of Putri Hijau's brother named Mambang Yazid which has been told from generation to generation.]]>
<![CDATA[Sejarah Kesultanan Bilah pada Masa Kolonial Belanda, 1865-1942 ]]>
<![CDATA[Sabda Firmansyah Rambe]]>;
<![CDATA[Laila Rohani]]>;
<![CDATA[Abdul Karim Batubara]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
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DOI: 10.34007/warisan.v3i1.1215
<![CDATA[This article discusses the history and development of the Bilah Sultanate which is currently located in Labuhanbatu Regency. This sultanate is one of the influential sultanates in the East Sumatra region, especially Labuhanbatu. This sultanate became the conquered territory of the Siak Indrapura Sultanate which was supported by the Dutch. This article uses a historical research method with four steps, namely: heuristics, criticism, interpretation, and historiography. The author's data collection was done by directly visiting the locations of the former areas of the Bilah Sultanate, interviews with traditional leaders and descendants, as well as written data from archives, books, journals and so on. The results showed that the Sultanate of Bilah had a period of prosperity as a result of its cooperation with the Dutch Colonial. Plantation investments made by European businessmen in the Labuhanbatu region and its surroundings were the reason this sultanate became so prosperous. However, because of its proximity, the Sultanate of Bilah also became a victim of the ferocity of the anti-feudalism (social revolution) movement in 1946 which targeted the Malay aristocrats in East Sumatra. The tragedy marked the end of the existence of the Blade Sultanate in the Labuhanbatu region.]]>
<![CDATA[Kearifan Lokal Komunitas Kampung Tambak Anyar dalam Menghadapi Baah dan Baah Labung, 1980-2000 ]]>
<![CDATA[Rabini Sayyidati]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i1.1338
<![CDATA[The problem of this research is the phenomenon of floods and flash floods (baah dan baah labung in Banjarese term) that often hit the Batang Banyu Riverbank community, Tambak Anyar Martapura, Banjar Regency, especially in 1980-2000. The arrival of baah and baah labung every year, apparently does not cause the Batang Banyu Tambak Anyar riverbank community to move to a higher place, but they are actually very strong in surviving in the village, even the settlements are increasing year by year. This research method uses the historical method. Sources of data in this study are through written sources which are the archives of the Head of Padang Tambak Anyar, village monographs from 1980-2000, archives from ANRI (National Archives of the Republic of Indonesia), relevant books. Oral sources based on the results of interviews with informants who know about the events of 1980-2000 and understand the strategies for dealing with baah and baah labung. While the source of objects, is a source that is in accordance with the context of the location of events and objects that are directly related to the events. The results showed that the Batang Banyu Tambak Anyar Martapura community, Banjar Regency, 1980-2000, for 20 years had their own strategy derived from local genius to deal with baah and baah labung so that they are always ready to face this annual natural disaster.]]>
<![CDATA[Kain Tenun Songket Melayu Batu Bara: Sejarah, Motif dan Fungsinya ]]>
<![CDATA[Dedek Ambar Wati]]>;
<![CDATA[Irwansyah Irwansyah]]>;
<![CDATA[Rina Devianty]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 1 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i1.1210
<![CDATA[This article discusses the history, motifs, and functions of the Batu Bara Malay songket woven fabric. Coal Malay songket woven cloth is a traditional cloth that is the cultural heritage of the Batu Bara community. Historically, the Coal Malay songket woven fabric has existed since 1823, while the shapes and motifs used in the Coal Malay songket woven fabric are usually in the form of plants and nature. The Batu Bara Malay songket woven cloth serves as a symbol and identity for the Malay community in Batu Bara. The method used in this research is descriptive qualitative with a historical approach. The results showed that the use of the Batu Bara Malay songket woven fabric had existed since the reign of the Batu Bara Sultanate, at that time the Batu Bara community had begun to recognize the materials and threads used to make songket woven fabrics. Since its inception until now, the Malay Coal songket woven cloth has been used for various traditional activities. Almost every traditional Malay ceremony and activity always uses songket. The motifs and colors used in the Batu Bara Malay songket used to reflect the strata or social status of the person who wore it.]]>
<![CDATA[Pager Mangkok Luwih Bakuh Tinimbang Pager Tembok: Negasi Sekuritas dalam Falsafah Jawa ]]>
<![CDATA[Indra Fibiona]]>;
<![CDATA[Siska Nurazizah Lestari]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 2 (2022) ]]>
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DOI: 10.34007/warisan.v3i2.1450
<![CDATA[Javanese community has a philosophy of "Pager Mangkok Luwih Bakuh Tinimbang Pager Tembok" which has the meaning that the pager mangkok (a good relationship with the neighbors) luwih bakuh (have a stronger defense) tinimbang pager tembok (rather than a wall fence / physical fence of the home environment). Over time, this philosophy has deteriorated due to individualistic attitudes. This study is a qualitative study using a socio-anthropological approach to reveal distortions caused by deterioration that occurs. The study uses data mining methods in the form of literature studies and in-depth interviews to find out in depth the process of deterioration of that philosophy. The results of the study showed that individuals who undermined the philosophy were caused by several factors, including economics and consumerism, pragmatism, technological and information flows and population density and diversity.]]>
<![CDATA[Pandangan dan Peran Organisasi Aisyiyah terhadap Pendidikan di Indonesia Tahun 1914-1923 ]]>
<![CDATA[Errin Ainun Nisa]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 2 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i2.1516
<![CDATA[This research is motivated by the establishment of the Muhammadiyah women's organization, Aisyiyah, which is active in education. Aisyiyah was developed to increase the dignity of women to instill a sense of religion so that women can play an active role in education through Islamic da'wah. The method used in this research is the historical method, which consists of four stages: Heuristics, Criticism, Verification, and Historiography. Data collection is done using a literature study. The research results show that the Aisyiyah organization was founded on May 19, 1917, AD. This organization started from the Sopo Tresno recitation association, which K.H Ahmad Dahlan and Siti Walidah founded. Educational views from K.H Ahmad Dahlan and Siti Walidah, who feel that women are significant to get an education. Frobelschool became the first educational institution in Indonesia founded by indigenous people. Through the ABA Kindergarten, which the Aisyiyah Organization pioneered, the Indonesian people have successfully prepared the next generation for an even better future.]]>
<![CDATA[Javanese Islamic Tradition of Death ]]>
<![CDATA[Muna Mufidah]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 2 (2022) ]]>
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DOI: 10.34007/warisan.v3i2.1519
<![CDATA[Customs can reflect the soul of a society or nation and are a personality of a society or nation. The level of civilization, a person's modern way of life cannot eliminate the behavior or customs that live and are rooted in society. The death ceremony is a ritual that has been carried out for generations by the community, one of which is on the island of Java as a form of respect for the spirits, as well as a form of help from living families so that the spirits are calm and acceptable to God Almighty. Belief in spirits that are still around the house and will come to the house on certain months and days gives birth to various ceremonies. This tradition is carried out every time someone dies and is carried out by the bereaved family. The death ceremony that can survive in the midst of Javanese society cannot be separated from the factor of religious understanding adopted by most Javanese people, namely the understanding of the elderly. The belief that the prayers and rewards offered by the living to the dead will reach the deceased, makes the tradition of funeral ceremonies persist, although with various differences.]]>
