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[Enhancing Knowledge through Archaeology and Epigraphy: Research and Development ]]>
<![CDATA[IIK ARIFIN MANSURNOOR]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.124
<![CDATA[This paper aims to locate the research potential and necessity of monuments within the study of archaeology and epigraphy. Leading to that it is important first to give the backgrounds and development of the two disciplines in this country. Thus, some brief presentations of the more recent works will hopefully serve the purpose. From here, the paper will focus on the current findings of the research on Islamic monuments. Unlike archaeological works, monuments will be more democratic as they include diverse builders, beyond the formal and the powerful.Atcheology]]>
<![CDATA[Indonesian Religious Culture and the Undercurrent ]]>
<![CDATA[Gautam Kumar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.144
<![CDATA[Indonesia is known to the world not only for its unity in diversity outlook but its unique cultural legacy which is being nurtured by its people barring from all faiths and beliefs. The paper would analyse the historical perspective to focus on the present Indonesian cultural heritage including descriptive analysis as how traditions of Indian Ramayana and Mahabharata and related folklores are carried out on the Indonesian archipelago, and it will analyse as how Indonesian government’s patronage to this unique cultural traditions has made possible to preserve these inexpensive traditions which not only adorn the general mass a unique identity but it gives them a strong feeling of belonging to a common culture. The study establishes India’s eastern part’s (i.e. Bihar, Orissa, Assam and Bengal) strong cultural links with Indonesia by providing evidences of deep route of oral traditions of Hindu mythological epics in Indonesia i.e. Ramayana and Mahabharata puppetry and dance forms which run on the similar pattern of Ramleela in Bihar and north India in general. The paper would delve into various nuances of Indonesian culture, traditions, local languages which were impacted by Indic religions, culture, society and trade.]]>
<![CDATA[التربية بالعقاب البدني في المدرسة الإبتدائية الإسلامية عند ابن سحنون ]]>
<![CDATA[Syahrizal Syahrizal Syahrizal]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.149
<![CDATA[ملخص ترمى هذه الدراسة إلى وصف التربية بالعقاب البدني على تلاميذ المدرسة الإبتدائية الإسلامية عند ابن سحنون في كتابه آداب المعلمين و توريطها على المعلمين و التلاميذ في المدارس الإبتدائية الإسلامية حاضرا. بناء على طريقة جمع البيانات عن طريق البحث المكتبي يصدر من البيانات الأولية و الثانية بالإعتماد على طريقة التحليل الوصفي و المحتوى و السياقي دال على أن ضوابط استخدام طريقة العقاب البدني على الصبيان في المدرسة الإبتدائية عند ابن سحنون مشتملة على اهتمام بالتدرج و وقوف على بداية عمر الضرب و منع الضرب عند الغضب و التزام بمواصفات أداة الضرب و بمكانه و تجنب القسوة والإفراط في العقاب و العدل في تنفيد العقاب البدني و مراعاة الفروق الفردية بينهم. إن آراء ابن سحنون في العقاب البدني في المدرسة الإبتدائية عهده مورط على المعلمين و التلاميذ في المدرسة الإبتدائية حاضرا. و توريطه على المعلمين احتراسهم عند توقيع العقاب عليهم و عقابهم على ما يجاوز من العقاب و احتقارهم لدى المجتمع و ابعادهم تلاميذهم و قطع بينهم و تلاميذهم صلة الرحم. و أما توريطه على التلاميذ إظهار إنتقامهم و غضبهم على المعلمين إذا لا يفهمون طريقة تطبيق هذاالعقاب البدني ضبطا, و تقدير على مرتبة الصبيان كإنسان و لو صغيرا, و تنقيص الشدة عليهم في العالم التربوي على الأقل و ابعادهم عن الشدة الذى قد يؤدى على الجناية على الأكثر, و احترامهم على النظام و الأوامر و النواهى و إطاعتها, و تعويد هم على أن يعودوا إلى الحق, و سيؤدي إلى قتل إبكاريتهم حتى يجتنبوا عن نشاطات التعلم إذا لا يقوم به المعلم سديدا. ]]>
<![CDATA[ENVIRONMENTAL PROTECTION FROM THE PERSPECTIVES OF INDONESIAN, SUFI AND UNITED KINGDOM MUSLIM ENVIRONMENTALISTS ]]>
<![CDATA[Bambang Irawan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.151
<![CDATA[The challenge posed by the world’s current environmental crisis has elicited a response from mainstream world religions in the form of efforts to construct an environmental ethics, based on religious and spiritual values. Suggestions for protecting and conserving the environment are a very ancient and fundamental aspect of religious teaching. The author will explore the perspectives of a number of environmental thinkers, including Fachruddin Mangunjaya of Indonesia, Hossein Nasr as a representative of Sufism, and Fazlun Khalid of the United Kingdom. The paper draws on structured and unstructured interviews with these thinkers and on exploration of their published works on nature conservation. From these sources the author has realized the urgency for religious communities to engage in sustaining the planet. The author has also identified the means to utilize and empower religious doctrines for environmental conservation. From these three sources we can learn strategies for elaborating productive Islamic values of environmental conservation and promoting a greater need of engagement and collaboration among them in initiating practical conservation projects.]]>
<![CDATA[Why did Aceh lose its Nineteenth Century Independence? Comparisons with Siam and other states ]]>
<![CDATA[Anthony John S. Reid]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.219
<![CDATA[By the middle of the 19th century fully independent states in Southeast Asia were few, and all felt threatened by the advance of competitive European imperialisms. By 1900 only Siam (Thailand) had retained its full formal independence, though arguably by yielding key levers of control to the British. Siam’s success is often compared with the failure of Burma and Viet Nam, conquered by Britain and France respectively in the late 19th century. Archipelago states have seldom entered this comparison, although Aceh had unique advantages in the ability to play off British and Dutch. The argument here is that the Aceh leadership did have vital agency, and made some crucial choices that could be considered mistakes from a Siam perspective. Dutch and British choices and mistakes have been better studied, but Acehnese ones also deserve to be. ]]>
<![CDATA[Enhancing Knowledge through Archaeology and Epigraphy: Research and Development ]]>
<![CDATA[MANSURNOOR, IIK ARIFIN]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.124
<![CDATA[This paper aims to locate the research potential and necessity of monuments within the study of archaeology and epigraphy. Leading to that it is important first to give the backgrounds and development of the two disciplines in this country. Thus, some brief presentations of the more recent works will hopefully serve the purpose. From here, the paper will focus on the current findings of the research on Islamic monuments. Unlike archaeological works, monuments will be more democratic as they include diverse builders, beyond the formal and the powerful.Atcheology]]>
<![CDATA[Indonesian Religious Culture and the Undercurrent ]]>
<![CDATA[Kumar, Gautam]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.144
<![CDATA[Indonesia is known to the world not only for its multi religious ethos but for its unique cultural legacy, nurtured by its people who, as individuals, adhere to quite a wide variety of different faiths and beliefs. The author tries to give a narrative on those Indic elements in particular which have substantially influenced the social system of Indonesia. The paper deals with the historical perspective and how the present day Indonesian cultural system allows that the traditions of Ramayana, Mahabharata and other Indic folklore survive throughout the archipelago. It will also assess how the state’s patronage of these unique cultural traditions has made possible the preservation of these inexpensive customs which not only grant to the general mass a unique identity but also gives them a strong feeling of belonging to a common culture. The study establishes India’s strong cultural links with Indonesia by providing evidence of the deep route by which the oral traditions of mythological epics in Indonesia i.e. Ramayana and Mahabharata puppetry and also its dance forms (similar to the pattern of Ramleela in the northern part of India) came to be in the archipelago at all.]]>
<![CDATA[al Tarbiyah bi al 'Iqōb al Badani fi al Madrasah al Ibtida'iyah al Islàmiyah 'inda Ibn Sahnūn (Diràsah Tahlìliah 'alà Kitàb Àdàb al Mu'allimìn) ]]>
<![CDATA[Syahrizal, Syahrizal Syahrizal]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i2.149
<![CDATA[Penelitian ini bertujuan mendeskripsikan pemikiran pendidikan Ibnu Suhnun tentang hukuman fisik terhadap murid sekolah dasar Islam dalam kitab Adab al-Mu’allimin dan implikasinya terhadap guru dan murid sekolah dasar Islam kekinian. Berdasarkan analisis deskriptif dan content analysis, hasil penelitian menunjukkan bahwa hukuman fisik terhadap murid sekolah dasar Islam menurut Ibnu Suhnun harus dilakukan secara bertahap, mengetahui usia murid yang dipukul, menghindari memukul ketika emosi, memperhatikan alat dan tempat dari bagian tubuh yang dipukul, menghindari kekerasan dan melampaui batas dalam memukul, berlaku adil, dan menjaga perbedaan individu antara sesama murid. Pemberlakuan hukuman fisik tersebut dapat berimplikasi terhadap guru dan murid. Implikasi terhadap guru adalah guru akan hati-hati ketika menjatuhkan hukuman tersebut kepada murid, mendapat hinaan dari masyarakat jika menghukum dengan melampaui batas, guru akan dijauhi oleh murid, dan terputusnya silaturrahmi antara guru dengan murid. Sedangkan implikasi terhadap murid adalah murid akan dendam dan marah kepada guru, merendahkan derajat murid sebagai manusia meskipun masih kecil, mengurangi dan menjauhi tindakan kekerasan kepada murid yang kadang-kadang mengarah kepada tindakan kriminal, murid menghormati dan menaati aturan, murid terbiasa dengan kebenaran, dan kadang-kadang dapat membunuh kepandaian murid sehingga malas belajar.]]>
<![CDATA[ENVIRONMENTAL PROTECTION FROM THE PERSPECTIVES OF INDONESIAN, SUFI AND UNITED KINGDOM MUSLIM ENVIRONMENTALISTS ]]>
<![CDATA[Irawan, Bambang]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
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DOI: 10.31291/hn.v5i2.151
<![CDATA[The challenge posed by the world’s current environmental crisis has elicited a response from mainstream world religions in the form of efforts to construct a system of environmental ethics, based on religious and spiritual values. Suggestions for protecting and conserving the environment are a very ancient and fundamental aspects of religious teaching. The author will explore the perspectives of a number of environmental thinkers: Fachruddin Mangunjaya of Indonesia, Hossein Nasr (as representative of Sufism), and Fazlun Khalid of the United Kingdom. The paper well go on to identify a number of different approaches that offer some measure of environmental protection and I will draw on structured and unstructured interviews with these thinkers in order to further explore their published works on nature conservation. From these sources, the author discovers an urgent need for religious communities to engage in the work of sustaining this planet. The author has also identified the means to utilize and empower religious doctrines for environmental conservation. From these three sources, we can learn strategies for elaborating productive Islamic values of environmental conservation and promoting a greater need of engagement and collaboration among them in initiating practical conservation projects.]]>
<![CDATA[Why did Aceh lose its Nineteenth Century Independence? Comparisons with Siam and other states ]]>
<![CDATA[Reid, Anthony John S.]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 2 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v5i2.219
<![CDATA[By the middle of the 19th century fully independent states in Southeast Asia were few, and all felt threatened by the advance of competitive European imperialisms. By 1900 only Siam (Thailand) had retained its full formal independence, though arguably by yielding key levers of control to the British. Siam’s success is often compared with the failure of Burma and Vietnam, conquered by Britain and France respectively in the late 19th century. Archipelago states have seldom entered this comparison, although Aceh had unique advantages in the ability to play off British and Dutch. The argument here is that the Aceh leadership did have vital agency, and made some crucial choices that could be considered mistakes from a Siam perspective. Dutch and British choices and mistakes have been better studied, but Acehnese ones also deserve to be.]]>
