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
303 Documents
<![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 ]]>
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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 ]]>
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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 ]]>
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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 ]]>
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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[Royyani, Mohammad Fathi]]>;
<![CDATA[Syukur, Abdul]]>
<![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 ]]>
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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[Adnan, Gunawan]]>
<![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 ]]>
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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[Athar al Tashjì' fi tashìh al Hadìth: Diràsah 'an Tashìh Abì Abdillah al Hakim al Nisaburi Hadìthi al Thoyr wa min Kuntu Mawlàh fa 'alì Mawlàh fi Kitàb al Mustadrak 'alà al Shahìhain ]]>
<![CDATA[Gazali, Abdul Malik]]>
<![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 ]]>
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DOI: 10.31291/hn.v2i2.113
<![CDATA[كتاب المستدرك على الصحيحين لأبي عبد الله الحاكم النيسابوري (ت. ٤.٥) ذو أهمية كبرى في إثراء كنوز السنة النبوية من خلال القرن الرابع إذ أن مؤلفه ادعى أن ما كتبه فيه من الأحاديث صحيحة على شرط البخاري ومسلم ولم يخرجاه. فهذا العمل يثر جدلا واسعا في أوساط المحدثين، فبعضهم أثنثوا عليه، وآخرون شنوا له اتهاما شنيعا ولا سيما أنه أدخل الحديثين في أفضلية على بن أبي طالب رضي الله عنه : حديث الطير وحديث من كنت مولاه فعلي مولاه وصححهما، فيزيد هذا الهجوم أشنع الهموه بالرفض. فجاء هذا البحث لمعرفة الحقيقة عن كتاب المستدرك الصيحين للحاكم النيسابوري وتصحيحه نحو الحديثين. فمن عل خلال البحث تبين أن الحاكم النيسابوري متساهل في التصحيح، ويخالف جمهور المحدثين في شروط الصحة لأنه أوسع دائرة الصحة بأن يدخل الحديث الحسن صحيحا. وتبين أيضا أنه يميل إلى التشيع مما أدى إلى تصحيح الحديثين، وهذا التأثر لهيمنة سياسة الشيعة الذين حكموا بلاد المسلمين حينئذ، فكأنه عمل هذا تقية من بطشهم.]]>
<![CDATA[From Aceh for Nusantara: The Contribution of Ulama Aceh’s Work in Integration-Interconnection of Science ]]>
<![CDATA[mubarak, husni]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 6 No. 1 (2017): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v6i1.120
<![CDATA[This paper elaborates more about the worldview which fulfill Ulama and Muslim scholars’ mind in the archipelago at the past time, especially in Aceh by reviewing books and classics legacy. There are at least two books that became stressing of the study, i.e. Taj al-Mulk a-Murashsha 'bi Anwa'i al-Durar wa al-Manzhumat authored by Abbas Al-Asyi and Jam'u Jawami' al-Mushannafat (Eight Books), edited by Ismail Al-Asyi. By using the historical-philological approach, this paper tries to find and identify the Aceh classic manuscripts written around the XVIII and XIX century AD associated with traditions and Ulama’s worldview two centuries ago which related to the science and knowledge. Even though Muslim scholars and Ulama in Aceh at the past time, mostly gave greater focus and attention on religious science such as fiqh (Islamic law) and tasawuf (Sufism) as both well known and shown in the work of Ar-Raniry and Fansuri, but basically they had an integrated worldview of Islamic science without fragmented. Although modernism and secularism which constructed in the West and then developed and introduced to the East, have been sorting and dichotomizing of science, but through the past work of Ulama Aceh which have huge contribution to the development of science paradigm in the archipelago, showed that there is very good and harmonious relationship between the various knowledge, religion and science.]]>
<![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[Enlivening Cultural Environments through Sharing and Gotong Royong (Mutual Cooperation) ]]>
<![CDATA[Butler, Diane]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 5 No. 1 (2016): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v5i1.130
<![CDATA[The development of best practices and cooperative approaches that ensure the active participation of local communities in identifying and safeguarding tangible and intangible cultural heritage for the long-term has become a major aim of cultural policies in recent decades. This paper proposes that the value of sharing and custom termed gotong royong (mutual cooperation), still an intrinsic part of daily life in most villages in Indonesia and in several Southeast Asian nations, is a means by which traditional cultural environments can be enlivened in the present. In particular, art practices show the contemporary value and efficacy of traditional forms of social cooperation and can foreground the continuing role of local ethnic communities, as the caretakers of the various elements of tangible and intangible cultural heritage present in their territory. To illustrate why and how, I draw on examples of art practice from public participatory intercultural events held in Bali and Java, Indonesia as well as in other countries.]]>
