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.
Articles
14 Documents
Search results for
, issue
"Vol. 2 No. 2 (2013): HERITAGE OF NUSANTARA"
:
14 Documents
clear
<![CDATA[The Growth of “Islamic” Radical Books in Indonesia ]]>
<![CDATA[Choirul Fuad Yusuf]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (4220.22 KB)
|
DOI: 10.31291/hn.v2i2.107
<![CDATA[More recently, at least some decades after the triumph of global communication, thousands of fundamental and radical books—whether politically, religiously or culturally based books—have already rapidly grown in the world-wide. This phenomena, culturally can be seen from the positive spectrum as a new global dynamics of literacy civilization, but on the contrary it also can be considered as any kind of viruses treating the peaceful and harmonious life amongst Muslims' community at large. Even so the growth of religious radical books, including Islamic books which are strongly influenced by the growth and distribution of any universal ideologies and philosophical thoughts. In this concern, this article attempts to explicate of how the exclusive books grew up in Indonesia. A survey on “Mapping of the Islamic Books in the Post-Reformation Era in Indonesia, earned out in 2013 showed us, besides there is an increase of the practical books on Islam read by Muslims at large, the exclusive and extreme books have been growing significantly—including the books published by both fundatnental and radical book publication.]]>
<![CDATA[Women, Leadership, and Mosque's Cultures: Indonesian Heritage in New York City ]]>
<![CDATA[Etin Anwar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (2623.805 KB)
|
DOI: 10.31291/hn.v2i2.108
<![CDATA[This paper examines the use of social, religious and cultural heritage for community building and mosque participation by Indonesian Muslim communities in New York City and its impact on women’s leadership in al-Hikmah mosque and their production of moral agency and pious self in the mosque setting. I argue that Indonesian Muslim women in AI-Hikmah mosque has more leadership capacity due to the cultural heritage of Indonesian Islam and the complementary status of women in their communities. In this paper, I will, first, discuss how the cultural heritage of a mosque along with its patriarchal, masculine leadership influences women's treatment. I will, secondly, examine how female authority is produced within the enmeshed patriarchal leadership, the heritage of Indonesian values. and masculine mosque cultures. In particular, I will discuss how women's religious and social activities generate empirical characters that shape the performance of female moral agency and the cultivation of the pious self. I will, finnally, analyze a pattern of female authority in the mosque and the way in which women construct their authority as leaders in the mosque. Throughout the paper, I draw parallels between female authority in AI-Hikmah mosque and the social and cultural practices in Indonesia.]]>
<![CDATA[Lyrics in The Dolalak Dance Purworejo Central Java as a Form of Islamic Folk Songs ]]>
<![CDATA[Djarot Heru Santosa]]>;
<![CDATA[Timbul Haryono]]>;
<![CDATA[RM Soedarsono]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (3749.05 KB)
|
DOI: 10.31291/hn.v2i2.109
<![CDATA[Dolalak dance is highly dependent on the power of the song lyrics, so it can be called a lyrical dance. The dancers will not be able to do perfect dance moventents only by musical accompaniment; the displacement and combination of dance movements are characterized by lyrics that accompany the songs. Thus, song lyrics have a very dominant role in the arrangement of the dance movements. Dolalak dance has approximately 64 types of movements. A one-night staging, as an illustration, usually begins with 13 types of movements, followed by a trance dance, and ends with 7 types of movements as the closing. Song lyrics in the Dolalak dance are mostly influenced by the nuances of Islamic teachings. This is proven by the presence of a lot of words and/ or terms in the song lyrics which are very close to the. Arabic words in Islamic teachings. More interestingly, as a form of folk songs used in the performance of traditional Javanese arts, the Arabic words are widely adapted to the speech or pronunciation of the local language, especially the Javanese one. As a result, the origin and meaning of certain words or terms in the lyrics are difficult to trace. However, it is understandable since sometimes words in the song lyrics are preferred to adjust particular sounds.]]>
<![CDATA[Cultural Strategies of Abdi Dalem in The Global Era in Achieving Welfare ]]>
<![CDATA[Sulistyowati Sulistyowati]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (4717.459 KB)
|
DOI: 10.31291/hn.v2i2.110
<![CDATA[The article aims at examining cultural strategies of Javanese community, particularly those of the abdi dalem (royal official), in achieving welfare. It is inevitable for the abdi dalem, who has existed for more than one century in Javanese community, to face the changes of era (global era). Javanese cultural values which are believed and accepted as the guidance in daily behaviour are opposed to the values in globalization that worship material as the highest value. The behaviour of abdi dalem as cultural actors holding thight to Javanese cultural values or Javanese logic (logika kejawen) in their evervdav lives will be understood in context to see their fiexibilties in responding to any changes accured around them. Through this understanding, the research is aimed to uncover the functions of cultural values as cultural identity and strategic function in promoting the sustainability of public support (abdi dalem) within the globalization challenges. Hopefully, the result of this research will be useful for the policy makers as well as the community to reveal the positive values of Javanese culture to adapt to the changing era. To obtain the objectives of the research, qualitative method is adopted. Methods of data collection used are participant observation and in-depth interviews. The informants selected in this study are the abdi dalem of Yogyakarta Palace. Through the interpretative approach of the symbols of abdi dalem behavior inexpressible that devotion to the king for ngalap berkah, simple lifestyles and the harmony principle is offered by abdi dalem to achieve welfare within the globalization challenges.]]>
<![CDATA[Traditional Ritual, Water Conservation, and Islamic Thought ]]>
<![CDATA[Mohammad Fathi Royyani]]>;
<![CDATA[Abdul Syukur]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (4454.56 KB)
|
DOI: 10.31291/hn.v2i2.111
<![CDATA[Traditional ritual is a kind of expression of art and culture as well as a form of human appreciation of nature, gained through long term and perpetual processes. Traditional ritual thus can thus be regarded as traditional wisdom. Kawin Cai is one of the traditional rituals in Kuningan society derived from inter religious views. Through this ritual we could tell that the people respect their natural environment for sustainable living. Nonetheless, most of the symbolic practices in the ritual are no longer understood by the people, so that anthropological approach is needed to interpret them.]]>
<![CDATA[Islamic and Customary Law in Aceh Darussalam Constitution ]]>
<![CDATA[Gunawan Adnan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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
|
Full PDF (3749.182 KB)
|
DOI: 10.31291/hn.v2i2.112
<![CDATA[It is confessed that the relationship between Islamic taw and customary law in Aceh is very tight and hardly distinguished. This phenomenon hold also true and could be traced through the canonical texts of Aceh Darussalam kingdom. This articIe is aimed at examining this indication through a brief study on the manuscript of the so-called three laws of Aceh, especially pertaining to siyasah (politics) and the forms of relationship between the two legal systems. Furthermore, it will also discuss the substance of the text compared with al-Mawardi's thought in al-Ahkam al-Sulthaniyyah. The study safely comes to the conclusion that the majority of siyasah concept of Islamic law has been absorbed into the structure of canonical texts of Aceh Darussalam Kingdom. Last but not least, it is also found two forms of absorption, namely, total and selective absorptions.]]>
<![CDATA[The Growth of “Islamic” Radical Books in Indonesia ]]>
<![CDATA[Yusuf, Choirul Fuad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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.v2i2.107
<![CDATA[More recently, at least some decades after the triumph of global communication, thousands of fundamental and radical books””whether politically, religiously or culturally based books””have already rapidly grown in the world-wide. This phenomena, culturally can be seen from the positive spectrum as a new global dynamics of literacy civilization, but on the contrary it also can be considered as any kind of viruses treating the peaceful and harmonious life amongst Muslims' community at large. Even so the growth of religious radical books, including Islamic books which are strongly influenced by the growth and distribution of any universal ideologies and philosophical thoughts. In this concern, this article attempts to explicate of how the exclusive books grew up in Indonesia. A survey on “Mapping of the Islamic Books in the Post-Reformation Era in Indonesia, earned out in 2013 showed us, besides there is an increase of the practical books on Islam read by Muslims at large, the exclusive and extreme books have been growing significantly””including the books published by both fundatnental and radical book publication.]]>
<![CDATA[Women, Leadership, and Mosque's Cultures: Indonesian Heritage in New York City ]]>
<![CDATA[Anwar, Etin]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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.v2i2.108
<![CDATA[This paper examines the use of social, religious and cultural heritage for community building and mosque participation by Indonesian Muslim communities in New York City and its impact on women’s leadership in al-Hikmah mosque and their production of moral agency and pious self in the mosque setting. I argue that Indonesian Muslim women in AI-Hikmah mosque has more leadership capacity due to the cultural heritage of Indonesian Islam and the complementary status of women in their communities. In this paper, I will, first, discuss how the cultural heritage of a mosque along with its patriarchal, masculine leadership influences women's treatment. I will, secondly, examine how female authority is produced within the enmeshed patriarchal leadership, the heritage of Indonesian values. and masculine mosque cultures. In particular, I will discuss how women's religious and social activities generate empirical characters that shape the performance of female moral agency and the cultivation of the pious self. I will, finnally, analyze a pattern of female authority in the mosque and the way in which women construct their authority as leaders in the mosque. Throughout the paper, I draw parallels between female authority in AI-Hikmah mosque and the social and cultural practices in Indonesia.]]>
<![CDATA[Lyrics in The Dolalak Dance Purworejo Central Java as a Form of Islamic Folk Songs ]]>
<![CDATA[Santosa, Djarot Heru]]>;
<![CDATA[Haryono, Timbul]]>;
<![CDATA[Soedarsono, RM]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 2 No. 2 (2013): 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.v2i2.109
<![CDATA[Dolalak dance is highly dependent on the power of the song lyrics, so it can be called a lyrical dance. The dancers will not be able to do perfect dance moventents only by musical accompaniment; the displacement and combination of dance movements are characterized by lyrics that accompany the songs. Thus, song lyrics have a very dominant role in the arrangement of the dance movements. Dolalak dance has approximately 64 types of movements. A one-night staging, as an illustration, usually begins with 13 types of movements, followed by a trance dance, and ends with 7 types of movements as the closing. Song lyrics in the Dolalak dance are mostly influenced by the nuances of Islamic teachings. This is proven by the presence of a lot of words and/ or terms in the song lyrics which are very close to the. Arabic words in Islamic teachings. More interestingly, as a form of folk songs used in the performance of traditional Javanese arts, the Arabic words are widely adapted to the speech or pronunciation of the local language, especially the Javanese one. As a result, the origin and meaning of certain words or terms in the lyrics are difficult to trace. However, it is understandable since sometimes words in the song lyrics are preferred to adjust particular sounds.]]>
