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[Tradisi Besahian: Budaya, Religiositas dan Modernisasi dalam Sistem Pertanian Masyarakat Ogan Ilir ]]>
<![CDATA[Otoman Otoman]]>;
<![CDATA[Maya Panorama]]>;
<![CDATA[Kiki Mikail]]>
<![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.v3i2.1571
<![CDATA[This article examines the socio-cultural changes of society in the midst of the currents of globalization. It is assumed that there is a shift in the Besahian tradition in the Malay community of Embacang Ogan Ilir village which has been a social system in agricultural culture. This study aims to analyze the impact of such shifts because of the global influence of Islam and modernization in the agricultural system. The method used is qualitative explanatory with observation techniques, interviews, and documentation studies. The results showed that the Malay community of Embacang village is a community with a socio-cultural and religious background that is quite religious. The Besahian tradition as the culture of the Malay community of Embacang village reflects the values of religiosity influenced by Islam as a religion embraced by all citizens of its community, such as deliberation, help, togetherness, equality, justice, and friendship. The Besahian tradition on it has undergone an evolutive shift because of modernization in the agricultural system. Agricultural machinery technology is not only shifting the role of human labor, which is the fulcrum in the Besahian tradition, but also slowly but surely shifting the religiosity values contained in the tradition.]]>
<![CDATA[UMNO dan PAS dalam Persaingan Politik Sekuler-Islam di Malaysia ]]>
<![CDATA[Adetia Andri]]>
<![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.v3i2.1631
<![CDATA[This article aims to look at the political competition between the United Malay National Organization (UMNO) and the Se-Malaysia Islamic Party (PAS) in political dynamics in Malaysia. These two parties are the two largest parties in Malaysia which both consider themselves to represent the voices of the Malay-Islamic community. In writing, this article uses historical research methods in four steps: heuristics, criticism, verification, and historiography, using a political approach. This approach is used to view a historical event from a political point of view. While in terms of data collection techniques, this article uses library research to collect sources related to the topics discussed. The results of the study show that, since their inception, UMNO and PAS have experienced differences in their political goals. UMNO prioritizes the Malay side of its political strategy, while PAS makes Islam its main strategy. These two parties are trying to win most ethnic Malay votes as the largest ethnic group in Malaysia. Mutual claims and criticisms continue to be carried out by the two parties. Another result is that competition between UMNO and PAS has implications for political stability in Malaysia. The arrest of political opponents between the two parties is unavoidable, resulting in the erosion of the Malay majority vote in the Malaysian general election.]]>
<![CDATA[Melayu Islam dan Batak Kristen: Labelisasi Keagamaan Terhadap Identitas Kesukuan di Sumatera Timur pada Awal Abad Ke-20 ]]>
<![CDATA[Syaiful Anwar]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 3 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i3.1630
<![CDATA[This article discusses the religious labelling of ethnicity on Malay and Batak identities in East Sumatra in the early 20th century. The labelling refers to the mention of Malay as Islam and Batak as Christian. The labelling of religious identity strengthened along with the start of Dutch East Indies colonization of East Sumatra. The colonization of the Dutch East Indies changed various religious social lives between the inland people who were often called the Bataks with the coastal people called the Malays. Significant changes to the labelling have occurred since the arrival of European zending to the North Tapanuli region and influenced the social life of the Batak people in the inland at the end of the 19th century. Meanwhile, the Malay identity as Islam has become an inseparable unit, even before the colonization of East Sumatra. This article uses the historical method. Heuristics or collection of sources for this article are primary and secondary sources that discuss social situations in the contemporaries. Furthermore, source criticism and interpretation of historical facts will be carried out using theories or concept from the social sciences. the results of the study show that the religious labelling of Malay and Batak identities has two different poles. Malay as an Islamic identity that occurs because of labelling carried out internally. The Malay community identifies itself as Islam which means that Malay is the same as Islam. Meanwhile, Batak identity as a Christian is more likely to emerge due to external consequences. The attitude of the Dutch East Indies colonial politics that wanted to orbit Batak culture has formed various institutions that are mostly filled by zending parties. Therefore, the Batak identity as a Christian is more likely to be carried out by people outside the Christian religion, even though the person who does it is a Batak ethnic but having Islam as his/her religion.]]>
<![CDATA[Peranan Syekh Abdul Latif Syakur dalam Membangun Kesadaran Pendidikan di Balai Gurah, 1902-1963 ]]>
<![CDATA[Sonia Ayudia Fitri]]>;
<![CDATA[Suriani Suriani]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 3 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i3.1654
<![CDATA[Pada awal abad ke 20 kehidupan sosial masyarakat Minangkabau pada umumnya masih jauh dari agama Islam. Banyak dari masyarakat hidup berfoya-foya, menghisap ganja, meminum-minuman keras dan menyabung ayam. Dan perempuan banyak yang menikah muda dengan keterpaksaan karena mereka tidak mendapatkan pendidikan bahkan banyak pula yang kawin cerai. Dalam kondisi seperti itu, Syekh Abdul Latif Syakur kembali dari Makkah ke kampung halamannya di balai Gurah. Tujuan penelitian ini adalah untuk menarasikan peranan Syekh Abdul Latif Syakur bagi masyarakat di kampungnya, terutama dalam hal memunculkan kesadaran akan pentingnya pendidikan. Penelitian ini merupakan kajian sejarah biografi tokoh Syekh Abdul Latif Syakur yang menggunakan metode sejarah dan hasil wawancara dengan cucu Syekh Abdul Latif Syakur, Huzaimah sebagai sumber primer. Hasil dari penelitian ini adalah Syekh Abdul Latif Syakur mendirikan surau dan sekolah agama, yang mengajarkan tata cara membaca Alquran, tata bahasa Arab, tauhid dan fiqih. Ia juga rutin memberikan ceramah di surau lain yang ada di Ampek Angkek. Aktifitas Syekh Abdul Latif Syakur di Balai Gurah membawa banyak perubahan dalam kehidupan masyarakat, salah satunya perubahan dalam bidang pendidikan. Awalnya masyarakat tidak peduli dengan pendidikan menjadi masyarakat yang paham pendidikan terutama pendidikan agama Islam. Sehingga Nagari Balai Gurah dikenal dengan kampung santri.]]>
<![CDATA[Perkembangan Tarekat Naqsyabandiyah di Bonjol Sumatera Barat Abad ke-19 M ]]>
<![CDATA[Sabrina Sabrina]]>;
<![CDATA[Muhammad Zuhairi]]>;
<![CDATA[Nike Rahayu]]>;
<![CDATA[Rahmat Hidayat]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 3 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i3.1686
<![CDATA[This article aims to review Bonjol's existence as one of the teaching centers of the Naqsyabandiyah Order which were founded by Syekh Maulana Ibrahim Al-Khalidi, the most influential Naqsyabandiyah sheikh in the Minangkabau area in the 19th century. His teaching at Bonjol made many scholars come to Bonjol to study with him so which gave birth to a network of new scholars in West Sumatra and North Sumatra. This research is a literature study using historical methods. Several manuscripts were used as primary sources and several books and relevant scientific articles were used as secondary sources. The conclusion of this study is that Bonjol is an important place for the development, dissemination, and main support for the popularity of the Naqsyabandiyah Order in West Sumatra in the 19th century AD.]]>
<![CDATA[Ittihadoel Oelama: Integrasi Sosial Keagamaan di Palembang, 1939-1942 ]]>
<![CDATA[M. Desta Ramadoni]]>;
<![CDATA[Alfian Ghofur]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 3, No 3 (2022) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v3i3.1687
<![CDATA[The entry of various Islamic modern movements in Palembang in the early second decade of the 20th century brought changes, especially in the socio-religious aspect. Islamic modernists who carried a mission of change were rejected by traditionalist clerics who were rooted in differences in religious views. The dualism of the modernists and traditionalists continued into the early 1930s. Attempts at reconciliation by Islamic education leaders in Palembang emerged as a result of concern over the condition of Muslim relations that had not improved. This idea was realized with the establishment of the Islamic Religious Consideration Council (MPII) institution, although this institution eventually found a dead end after surviving nearly a decade. Then a positive response emerged from Islamic education leaders in Palembang by forming the Ittihadoel Oelama institution which has a vision and mission similar to the MPII institution. Several religious problems were successfully resolved both in the downtown area and in the rural areas. Ittihadoel Oelama quickly spread to various areas in Palembang. This study focuses on explaining the socio-religious integration efforts of Islamic education leaders in Palembang from 1939 to 1942. This research is divided into four stages, gathering sources, critiquing sources, interpreting and historiography or writing history. The research results cover two things, namely, first, the background to the emergence of social integration that started in the city center and second, the emergence of various Islamic educational institutions in Palembang became a supporting factor for the rapid process of social integration.]]>
<![CDATA[Membuka Pintu Hiburan di Era Kolonial: Sejarah Perkembangan Bioskop di Batavia, 1900-1942 ]]>
<![CDATA[Nurmalia Agustin]]>;
<![CDATA[Deby Ayu Ismawati]]>;
<![CDATA[Mustasyifa Fauziah]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 4, No 1 (2023) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v4i1.1816
<![CDATA[This research aims to discuss the history of cinema in Batavia from entertainment before the existence of cinemas, the background of the beginning of cinemas to Chinese involvement in the cinema industry. Of course, in the past, watching in theaters already existed during the Dutch colonial period. Movie theaters have existed in Batavia since 1900. The culture of watching this movie began to enter in the early 20th century where the indigenous people at that time called the moving image "Ideop Picture". The method used in this research is the historical method in which there are heuristics, internal and external criticism, interpretation, and historiography. From the results of this study, it is hoped that it can provide insight to the public about the history of cinema, not only exist to be enjoyed at this time but also can be remembered and remembered how the history of cinema in Batavia opened the gateway to entertainment in Indonesia.]]>
<![CDATA[Menangkap Realitas Rakyat dan Kritik terhadap Kolonialisme dalam Lukisan: Sejarah Persagi, 1938-1942 ]]>
<![CDATA[Alda Yuliana]]>;
<![CDATA[Faizal Arifin]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 4, No 1 (2023) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v4i1.1836
<![CDATA[This research examines the history of establishing Indonesia's first modern art organization, namely the Indonesian Painters Association (Persagi). Persagi is an art organization that influenced the identity of Indonesian art at the end of the Dutch colonial era. of Indonesian art at the end of the Dutch colonial era. This study uses the historical method, which stages: heuristics, verification, interpretation, and historiography. This research utilizes primary historical sources such as Bataviasche Kunstkring, Oriëntatie; Cultureel Maandblad, and Provinciale Zeeuwse Courant. These digital archives include articles, newspapers, and magazines from the Dutch colonial period. The study results show that Persagi tries to find authentic Indonesian styles in painting. Persagi provides a platform for artists to express the reality of indigenous people's lives through their art as a critique of colonialism and the ideological values of "Mooi Indie" (Beautiful Indies) centered on the Netherlands. This research shows that criticism of colonialism is not only limited to organizational and political elites through the study of social history. Exploring this artist community reveals the relationship between art and criticism of social reality, which needs further study.]]>
<![CDATA[Demokrasi Oligarkis dan Resesi Demokrasi di Indonesia Pasca-Suharto: Sebuah Tinjauan Sejarah Politik ]]>
<![CDATA[Ahmad Muhajir]]>;
<![CDATA[Febriyantika Wulandari]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 4, No 1 (2023) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v4i1.1876
<![CDATA[Artikel ini menyajikan tinjauan sistematis atas literatur tentang oligarki di Indonesia, yang menawarkan interpretasi khas tentang perubahan politik di Indonesia. Artikel ini merupakan hasil penelitian kepustakaan dengan pendekatan sejarah. Artikel ini berargumen bahwa literatur ini memiliki tiga poin penting. Pertama, literatur ini mengajak kita untuk terus merenungkan cara-cara jatuhnya rezim otoriter. Jatuhnya rezim otoriter sering digambarkan sebagai kemenangan mobilitas masyarakat sipil yang pro-demokrasi. Sementara banyak ahli Indonesia menerima pandangan utama ini dalam menjelaskan kejatuhan rezim Suharto, literatur oligarki menunjukkan bahwa kejatuhan tersebut disebabkan bukan begitu banyak oleh bangkitnya kekuatan masyarakat sipil, melainkan oleh ketegangan antara Suharto dan para oligarki, di mana Suharto ditinggalkan oleh mereka. Kedua, oligarki juga mendorong kita untuk mengkaji kembali sifat demokrasi baru di Indonesia. Berbeda dengan pandangan utama tentang demokratisasi yang berpendapat bahwa negara ini sedang mengalami tahap 'konsolidasi' menuju demokrasi liberal, literatur oligarki melihat transisi politik di Indonesia sebagai perjalanan menuju jenis demokrasi yang kurang liberal, yaitu demokrasi oligarkis. Ketiga, Indonesia mengalami transisi dari sistem politik otoriter menjadi demokratis, yang pada awalnya menunjukkan perkembangan menuju konsolidasi demokrasi. Namun, dalam perjalanan proses tersebut, terjadi resesi demokratisasi yang membentuk demokrasi oligarkis.]]>
<![CDATA[Strategi Adaptasi Orang Laut Masa Pandemi Covid-19 di Kabupaten Lingga, Kepulauan Riau ]]>
<![CDATA[Dedi Arman]]>;
<![CDATA[Anastasia Wiwik Swastiwi]]>
<![CDATA[ Warisan: Journal of History and Cultural Heritage Vol 4, No 1 (2023) ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/warisan.v4i1.1817
<![CDATA[This paper examines the adaptation strategies used by Orang Laut in Lingga Regency, Riau Archipelago Province during the Covid 19 pandemic. The research uses historical research methods. From research, it is known, data from the the Kajang Lingga Foundation, that at the peak of the 2020-2021 pandemic, no Orang Laut were found to have contracted Covid 19. Orang Laut had adaptation strategies during the Covid 19 pandemic. Social restrictions were very effective because the Orang Laut villages were separated from the community. other. The sea people do not understand the disease outbreak that is happening but what they do know is that they are not allowed to leave their village. The nature that is still maintained and the diversity of food, make marine people more prepared to face a pandemic in the long term. Staple foods in the form of sago and fish help them remain independent during the pandemic. In medicine, the Orang Laut rely on traditional medicine to cure certain diseases. Medicines come from plants and animals which during treatment are usually accompanied by a spell by a bomoh (dukun). The ability to recognize plant and animal species, as well as the spells used, is passed down from generation to generation through oral speech from parents]]>
