Heritage of Nusantara: International Journal of Religious Literature and Heritage
Heritage of Nusantara: International Journal of Religious Literature and Heritage, This journal focuses on religious studies (both contemporary and classical), particularly in the fields of Religious Literature, Cultures, and Heritage in Nusantara and Nusantara (Indonesia), and its relation to the same discussion on Southeast Asia, Asian Continents and other continents within International forum of discussion. The subject covers many perspectives such as philosophy, theology, philology, sociology, anthropology, politics, archaeology, art, history, hermeneutics, linguistics, and media studies.
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<![CDATA[Konsep Penebusan Kosmik Dalam Mitologi Tradisi Pante pada Masyarakat Manggarai Indonesia ]]>
<![CDATA[Sefrianus Juhani]]>;
<![CDATA[Raymundus I Made Sudhiarsa]]>;
<![CDATA[Alexander Jebadu]]>;
<![CDATA[Bernadus Raho]]>;
<![CDATA[Jόzef Trzebuniak]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i1.669
<![CDATA[This study aims to explore the cosmic redemption concepts in the mythology of the pante tradition in Manggarai community. Pante tradition was an attempt to promote an attitude of respect for non-human creations so that nature would return to its harmonious state. The data was obtained through interviews with several key informants who were very close to these myths, including some palm tappers from several villages in Manggarai. From interviews and collected documents, several myths were found in the pante tradition. In Manggarai mythology, it is believed that there is inseparable relationship between humans, non-human creations, and the Supreme Being. Each creation has a contribution to the survival of the others and has eschatological future. The Manggarai people also believe that there is a place for the eternal life called pa'ang be le. This finding contributes to the development of ecological theology in the Indonesian Catholic Church and the universal Church. In addition, the awareness of the ultimate future for all creation strengthens the commitment of the Christians to preserve the environment.]]>
<![CDATA[Mafhūm Trisakti libinā'i al-Balad al-Maśāli min Manẓūri al-Qur'ān: Iktishāf Jawānib Trisakti min Kutub al-Tafāsīr al-Jāwiyyah ]]>
<![CDATA[Ali Fahrudin]]>;
<![CDATA[Umar Alfaruq]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i1.692
<![CDATA[Trisakti was one of Sukarno's ideas for realizing nationalism at the policy level, although during his reign this idea was not fully realized. Sukarno revealed his Trisakti concept when he addressed the Fourth General Session of the MPRS on June 22, 1966. Trisakti contains three political ideals to uphold nationalism in Indonesia, namely: sovereignty and freedom in politics, personality in culture, and independence in the economy. This concept began to be carried forward in the era of Jokowi's leadership as the 7th President. To reexamine this idea, the author tries to elaborate on it one by one in the view of the Qur'an, using a thematic method by taking sources from the interpretations of Javanese mufassir. This is because their interpretation of the Quran is closer to Sukarno's culture whose background is the same as Javanese. The conclusion of this discussion is that the Javanese mufassir agreed with Sukarno's ideas because none of the Trisakti concepts violated religious rules. This can be revealed from the source of Qur'anic verses related to the concept of Trisakti, both explicitly and implicitly, as implied in the story of Prophet Sulayman about political sovereignty and the story of Prophet Yusuf about economic independence.]]>
<![CDATA[Mapau Na Maloppo Batu (Konsep Adaptasi Kultural dan Identitas Tionghoa Muslim di Bulukumba Sulawesi Selatan) ]]>
<![CDATA[Abu Muslim]]>;
<![CDATA[Nensia Nensia]]>;
<![CDATA[Rahmatullah Rahmatullah]]>;
<![CDATA[Suriati Suriati]]>;
<![CDATA[Saifuddin Amin Amin]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i1.693
<![CDATA[This article aims to explore the concept of cultural adaptation and the identity of Chinese Muslims in Bulukumba, South Sulawesi. Through a life story approach, this study employed observation on the daily life of key participants, in-depth interviews, and documentation. The results of the study showed that Chinese Muslims in Bulukumba experienced culture-sensitive adaptation process where their individual backgrounds and life experiences interacted with Islamic teachings and Bugis-Makassar-Konjo culture through assimilation. The cultural adaptation was visible in various aspects of life, such as religious practices, traditions, language, food, and social behaviour. In addition, the Chinese Muslim identity in Bulukumba resulted from a fusion of Chinese cultures and non-Chinese Muslims. This identity was reflected in language, appearance, and religious practices. Through life story studies, this research provided a comprehensive picture of how individuals experienced cultural adaptation and developed identity as Chinese Muslims in Bulukumba, known as Mapau na maloppo batu, as a manifestation of honesty and sincerity to be kind to fellow human beings.]]>
<![CDATA[Lontar Tutur Brahma Sapa dan Lontar Dewa Tatwa sebagai Acuan Pemertahanan Tradisi Manak Salah, di Desa Adat Padangbulia, Buleleng, Bali, Indonesia ]]>
<![CDATA[Luh Putu Sri Ariyani]]>;
<![CDATA[Nengah Bawa Atmadja]]>;
<![CDATA[Tuty Maryati]]>;
<![CDATA[Muhammad Rosyihan Hendrawan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i1.699
<![CDATA[Padangabulia Traditional Village is the only village in Bali that maintains the manak salah tradition. Even though the Provincial Government of Bali officially abolished this tradition in 1951 because it was considered to violate religious, Hindu, legal, and health teachings. It is interesting to study this phenomenon through field research using a qualitative approach to find reasons why they still maintain the tradition of manak salah and the rituals that accompany it. Interviews with traditional and religious leaders in Padangbulia village complimented the main data. The results of the study indicated that the maintenance of the tradition of manak salah in this village was legitimized by Lontar Tutur Brahma Sapa and Lontar Dewa Tatwa. These two lontars are sacred texts that are believed to be true. Lontar Tutur Brahma Sapa emphasized thatkembar buncing, male and female twins are wrong because Lord Brahma cursed it. The binarism between humans versus animals reinforces this. Married couples with more than one male and female child were identical to animals. This condition causes contamination of purity or leteh in humans. The Tri Hita Karana ideology outlines that humans are united with fellow human beings and the natural environment and God/gods who reside in temples. This idea causesleteh in humans and spreads to the natural environment and temples. Lontar Dewa Tatwa explains that impurities must be cleaned through a purification ritual, includingmelastito the sea. Whenever there is a case of manak salah, they will implementmelasti at the Buleleng Harbor beach. This creates a unique tradition: this traditional village does not perform melasti at every Nyepi Day celebration but only when there is a manak salah. This ritual not only has a religious-magical function but also has a social function. These functions strengthen Lontar Tutur Brahma Sapa'sposition in maintaining the manak salah tradition.]]>
<![CDATA[Promoting Religious-Friendly Tourism for Developing Religious Harmony: A Study of Tourist Gaze ]]>
<![CDATA[Andi Bahri Soi]]>;
<![CDATA[Adhitia Pahlawan Putra]]>;
<![CDATA[Muhammad Kamal Zubair]]>;
<![CDATA[Andi Markarma Yusup]]>;
<![CDATA[Adi Megandani]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i1.701
<![CDATA[In the process of Islamization of Nusantara, there was an interaction between Islam and local civilizations in various regions of Nusantara, which then became attractive objects for tourist gaze, including in Bali. Some areas such as Denpasar, Badung and Bangli were not much known as the entrance points of Islam in Bali. Tourist gaze has been concentrated on pleasure and leisure with a focus on popular tourist attractions and hotelaccommodations, as well as cultural authenticities. This article aims to explore the potential of tourism industry by promoting the aspect of interreligiosity (such as between Balinese Hindu and Islam) to reconstruct the religious-friendly tourism of Bali. The study employed principles of netnography and literature study. The data was obtained from the internet, books, and journals, as well as a systematic literature review through Publish or Perish (PoP). The data is presented in narrative analysis and interpretations. The results of the study suggest that inter-religiosity could be integrated into the tourism industry. Some religious-friendly tourist destinations can be reconstructed through representations of inter-religious relationships in Denpasar, Badung, and Bangli. As such, religious-friendly tourism could support the development of harmonious life for a sustainable civilization. For further research, it is suggested to conduct research on other tourist gaze areas that are limited by this work.]]>
<![CDATA[Konsep Penebusan Kosmik Dalam Mitologi Tradisi Pante pada Masyarakat Manggarai Indonesia ]]>
<![CDATA[Juhani, Sefrianus]]>;
<![CDATA[I Made Sudhiarsa, Raymundus]]>;
<![CDATA[Jebadu, Alexander]]>;
<![CDATA[Raho, Bernadus]]>;
<![CDATA[Trzebuniak, Jόzef]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31291/hn.v12i1.669
<![CDATA[This study aims to explore the cosmic redemption concepts in the mythology of the pante tradition in Manggarai community. Pante tradition was an attempt to promote an attitude of respect for non-human creations so that nature would return to its harmonious state. The data was obtained through interviews with several key informants who were very close to these myths, including some palm tappers from several villages in Manggarai. From interviews and collected documents, several myths were found in the pante tradition. In Manggarai mythology, it is believed that there is inseparable relationship between humans, non-human creations, and the Supreme Being. Each creation has a contribution to the survival of the others and has eschatological future. The Manggarai people also believe that there is a place for the eternal life called pa'ang be le. This finding contributes to the development of ecological theology in the Indonesian Catholic Church and the universal Church. In addition, the awareness of the ultimate future for all creation strengthens the commitment of the Christians to preserve the environment.]]>
<![CDATA[Mafhūm Trisakti libinā'i al-Balad al-Maśāli min Manẓūri al-Qur'ān: Iktishāf Jawānib Trisakti min Kutub al-Tafāsīr al-Jāwiyyah ]]>
<![CDATA[Fahrudin, Ali]]>;
<![CDATA[Alfaruq, Umar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v12i1.692
<![CDATA[Trisakti was one of Sukarno's ideas for realizing nationalism at the policy level, although during his reign this idea was not fully realized. Sukarno revealed his Trisakti concept when he addressed the Fourth General Session of the MPRS on June 22, 1966. Trisakti contains three political ideals to uphold nationalism in Indonesia, namely: sovereignty and freedom in politics, personality in culture, and independence in the economy. This concept began to be carried forward in the era of Jokowi's leadership as the 7th President. To reexamine this idea, the author tries to elaborate on it one by one in the view of the Qur'an, using a thematic method by taking sources from the interpretations of Javanese mufassir. This is because their interpretation of the Quran is closer to Sukarno's culture whose background is the same as Javanese. The conclusion of this discussion is that the Javanese mufassir agreed with Sukarno's ideas because none of the Trisakti concepts violated religious rules. This can be revealed from the source of Qur'anic verses related to the concept of Trisakti, both explicitly and implicitly, as implied in the story of Prophet Sulayman about political sovereignty and the story of Prophet Yusuf about economic independence.]]>
<![CDATA[Mapau Na Maloppo Batu (Konsep Adaptasi Kultural dan Identitas Tionghoa Muslim di Bulukumba Sulawesi Selatan) ]]>
<![CDATA[Muslim, Abu]]>;
<![CDATA[Nensia, Nensia]]>;
<![CDATA[Rahmatullah, Rahmatullah]]>;
<![CDATA[Suriati, Suriati]]>;
<![CDATA[Amin, Saifuddin Amin]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
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Download Original
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Original Source
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DOI: 10.31291/hn.v12i1.693
<![CDATA[This article aims to explore the concept of cultural adaptation and the identity of Chinese Muslims in Bulukumba, South Sulawesi. Through a life story approach, this study employed observation on the daily life of key participants, in-depth interviews, and documentation. The results of the study showed that Chinese Muslims in Bulukumba experienced culture-sensitive adaptation process where their individual backgrounds and life experiences interacted with Islamic teachings and Bugis-Makassar-Konjo culture through assimilation. The cultural adaptation was visible in various aspects of life, such as religious practices, traditions, language, food, and social behaviour. In addition, the Chinese Muslim identity in Bulukumba resulted from a fusion of Chinese cultures and non-Chinese Muslims. This identity was reflected in language, appearance, and religious practices. Through life story studies, this research provided a comprehensive picture of how individuals experienced cultural adaptation and developed identity as Chinese Muslims in Bulukumba, known as Mapau na maloppo batu, as a manifestation of honesty and sincerity to be kind to fellow human beings.]]>
<![CDATA[Lontar Tutur Brahma Sapa dan Lontar Dewa Tatwa sebagai Acuan Pemertahanan Tradisi Manak Salah, di Desa Adat Padangbulia, Buleleng, Bali, Indonesia ]]>
<![CDATA[Ariyani, Luh Putu Sri]]>;
<![CDATA[Bawa Atmadja, Nengah]]>;
<![CDATA[Maryati, Tuty]]>;
<![CDATA[Rosyihan Hendrawan, Muhammad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
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DOI: 10.31291/hn.v12i1.699
<![CDATA[Padangabulia Traditional Village is the only village in Bali that maintains the manak salah tradition. Even though the Provincial Government of Bali officially abolished this tradition in 1951 because it was considered to violate religious, Hindu, legal, and health teachings. It is interesting to study this phenomenon through field research using a qualitative approach to find reasons why they still maintain the tradition of manak salah and the rituals that accompany it. Interviews with traditional and religious leaders in Padangbulia village complimented the main data. The results of the study indicated that the maintenance of the tradition of manak salah in this village was legitimized by Lontar Tutur Brahma Sapa and Lontar Dewa Tatwa. These two lontars are sacred texts that are believed to be true. Lontar Tutur Brahma Sapa emphasized thatkembar buncing, male and female twins are wrong because Lord Brahma cursed it. The binarism between humans versus animals reinforces this. Married couples with more than one male and female child were identical to animals. This condition causes contamination of purity or leteh in humans. The Tri Hita Karana ideology outlines that humans are united with fellow human beings and the natural environment and God/gods who reside in temples. This idea causesleteh in humans and spreads to the natural environment and temples. Lontar Dewa Tatwa explains that impurities must be cleaned through a purification ritual, includingmelastito the sea. Whenever there is a case of manak salah, they will implementmelasti at the Buleleng Harbor beach. This creates a unique tradition: this traditional village does not perform melasti at every Nyepi Day celebration but only when there is a manak salah. This ritual not only has a religious-magical function but also has a social function. These functions strengthen Lontar Tutur Brahma Sapa'sposition in maintaining the manak salah tradition.]]>
<![CDATA[Promoting Religious-Friendly Tourism for Developing Religious Harmony: A Study of Tourist Gaze ]]>
<![CDATA[Bahri Soi, Andi]]>;
<![CDATA[Pahlawan Putra, Adhitia]]>;
<![CDATA[Kamal Zubair, Muhammad]]>;
<![CDATA[Markarma Yusup, Andi]]>;
<![CDATA[Megandani, Adi]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 1 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v12i1.701
<![CDATA[In the process of Islamization of Nusantara, there was an interaction between Islam and local civilizations in various regions of Nusantara, which then became attractive objects for tourist gaze, including in Bali. Some areas such as Denpasar, Badung and Bangli were not much known as the entrance points of Islam in Bali. Tourist gaze has been concentrated on pleasure and leisure with a focus on popular tourist attractions and hotelaccommodations, as well as cultural authenticities. This article aims to explore the potential of tourism industry by promoting the aspect of interreligiosity (such as between Balinese Hindu and Islam) to reconstruct the religious-friendly tourism of Bali. The study employed principles of netnography and literature study. The data was obtained from the internet, books, and journals, as well as a systematic literature review through Publish or Perish (PoP). The data is presented in narrative analysis and interpretations. The results of the study suggest that inter-religiosity could be integrated into the tourism industry. Some religious-friendly tourist destinations can be reconstructed through representations of inter-religious relationships in Denpasar, Badung, and Bangli. As such, religious-friendly tourism could support the development of harmonious life for a sustainable civilization. For further research, it is suggested to conduct research on other tourist gaze areas that are limited by this work.]]>
