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 History of Islamic Kingdoms in Kapuas Hulu District: A Manuscript Translation of Pangeran Kesoema Anom Soeria Negara ]]>
<![CDATA[Suprianto, Bibi]]>;
<![CDATA[Prasojo, Zaenuddin Hudi]]>;
<![CDATA[Witro, Doli]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 10 No. 2 (2021): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v10i2.633
<![CDATA[Kapuas Hulu is an area located in the interior of West Kalimantan and has 23 sub-districts well-known for their ethnicity, race and culture. Kapuas Hulu has also small kingdoms originating from the Sintang region. The Muslims in Kapuas Hulu come from Dayak tribe, who later converted to Islam. The sultanate’s presence played an important and strategic role, even determined the development of Islam itself in the territory. At the same time, there were some obstacles to Islamization throughout the coastal Sultanate which caused “Near Pedalaman“ area a bit late in accepting Islam. This article discusses the history of the Islamic kingdom in Kapuas Hulu Regency, which is examined from the translation of the manuscript of Prince Kesoema Anom Soeria Negara. This paper traces the development of Islam and the rulers of Islamic kingdoms in Kapuas Hulu Regency. This article is qualitative research. After the data was collected with heuristics, it was analyzed by source criticism, interpretation, and historiography. Study results demonstrate that the kingdoms in Kapuas Hulu have contributed to leading their respective villages and providing a solid cultural system for maintaining cultural and state assets. Thus, many local residents converted to Islam through the royal system. Kiyai Pati Uda was the first king from Jongkong sub-district. Another finding indicates that the Prince Kesoema Anom Soeria Negara manuscript also includes the names of royal descendants from Kapuas Hulu Regency, namely from Jongkong, Nanga Suhaid, Bunut, and other sub-districts.]]>
<![CDATA[Sundanese Printed Kitābs in Egypt: Notes on the contribution of Mukhtār ‘Aṭārid al-Bughūrī’s works ]]>
<![CDATA[Rohmana, Jajang A]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 1 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i1.634
<![CDATA[Mukhtār ‘Aṭārid al-Bughūrī (1862–1930) is one of Sundanese ulamas from Bogor who became a religious teacher or sheikh in Mecca. His students were many ulamas from the Middle East and Southeast Asia. However, compared to the other works of Sundanese ulamas, Mukhtār ‘Aṭārid’s works are less known despite his significant contribution. He is one of Sundanese ulamas who published printed Islamic books or kitābs in Sundanese with pegon script in Egypt. To further explore about Mukhtār ‘Aṭārid al-Bughūrī’s works, this study focuses on three Sundanese printed kitābs of his: Ieu Kitāb ‘Aqā’id, Kifāyat al-Mubtadi’īn, and Hidāyat al-Mubtadi’īn. These kitābs were learned by beginner students from West Java taught by Mukhtār ‘Aṭārid in Mecca. This study confirms that the Islamic learning transmission between Mecca and Southeast Asia in the early twentieth century emerged a diversity of languages in the teaching the kitābs. The sheikh responded to the increasing diversity of the East Indies students in Mecca through various printed kitābs with trans- regional languages amidst the growing printing business in the early twentieth century. It was an effort to facilitate Islamic teaching and learning traditions at the time. In addition, these kitābs also demonstrate Mukhtār ‘Aṭārid’s efforts in maintaining Sunnī traditionalist doctrines amid the Salafi/Wahhabi ideology which became the official religious teachings of the Saudi government in Mecca.]]>
<![CDATA[Nyinglar Sasalad Ceremony as a Local Wisdom of Cireundeu Indigenous Group in Dealing with Covid-19 ]]>
<![CDATA[Sofiana, Neng Eri]]>;
<![CDATA[Sunni, Muhammad Ismail]]>;
<![CDATA[Wijaya, Angga Kusuma]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 2 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i2.640
<![CDATA[Cireundeu village, a traditional village in South Cimahi West Java Indonesia has its own unique way of coping with Covid-19 pandemic. Despite being a traditional village, the residents of Cirendeu are in high mobility as workers in the nearby city, hence the exposure to Covid-19 was quite present. This article explores how the Cireundeu indigenous group dealt with the Covid-19 pandemic. This study employed a qualitative approach, particularly descriptive method. The data was conducted mainly by interviews with community figures. ”˜Governing the common’ by Ostrom (2000) was used as a theoretical lens in analysing the data. This study found that the traditional group in Cireundeu were able to manage their local resources (from the nearby forests) for the benefit of their community members. They performed Nyinglar Sasalad ceremony as a symbol of communal attitude towards the plague, complemented with herb and Rasi (cassava-made rice) consumption to strengthen the immune defence. This study is expected to be a reference for a mitigative action in dealing with pandemic through the use of local tradition and ways of living.]]>
<![CDATA[Bahasa English : Pengarauh Ajaran Hindhu dan Signifikasi Teologi Dalam Islam ]]>
<![CDATA[Suroyo, Suroyo]]>;
<![CDATA[Putra, Bima Maulana]]>;
<![CDATA[Malini, Ni Luh Nyoman Seri]]>;
<![CDATA[Soriente, Antonia]]>;
<![CDATA[Sibarani, Robert]]>;
<![CDATA[Ibrahim, Bedriati]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 1 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i1.641
<![CDATA[The aim of this study is to examine the practice of Petang Megang tradition on indigenous Muslim Malay people in Pekanbaru Riau in welcoming the holy month of Ramadhan, and to investigate the influence of Hinduism on this annual tradition. Petang Megang ritual does not only function as a passed-on tradition, but also reflects the acculturation of Hindu and Islam, social interaction, and community culture. This research is a descriptive study, in which data obtained are presented, analyzed, and explained. This study found that Petang Megang tradition reflects a strong relationship between the two beliefs, Hindu and Islam. The relationship can be seen in the similar concepts of purification in Petang Megang which is similar to tirtayatra in Hindu and wudhu (ablution) in Islam. Despite bringing similarity to Hindu tradition, Petang Megang serves as a medium of Islamic dawah (propagation) where it introduces a cultural practice in its relation to religious event (Ramadan). This study suggests that Petang Megang is a symbol of longstanding harmonious co-existence between Hindu and Islam in the region.]]>
<![CDATA[al Sayid 'Uthman ibn Yahyà Mufti Batavia wa Juhūduh fi Khidmati al Sunnah fi Jakarta ]]>
<![CDATA[Mustaghfirin, M. Khairul]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 1 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i1.646
<![CDATA[This article discuss about the uniq and important information of Sayyid Usman bin Yahya contribution as one famous Scholar Muslims in Nusantara specialy for Muslim Society in capital Country of Jakarta untill called by “Mufti of Batavia” wich done by maintaining tradition and Islamic culture methode of sanad. It enables that the teaching delivered in continued to the authors of book (kitab) up to prophet Muhammad (peace be upon him). The Muslim Scholars like Sayyid Utsman bin Yahya still attand and maintains about sanad tradition and based on teaching learning system. This article explains to the urgency of Islamic references wich Nusantara scholar writings and ideas product in religious knowledge affairs specialy for nusantara Scholers. This article is qualitative research. After the data was collected with heuristics, it was analyzed by source criticism, interpretation, and historiography with help by Ulumul Hadis or Hadis sains, so this study uses qualitative approach and data collected through observations not use Quantitative approach because this discussion and topic is social and relegion case. This results found that This historiography reveals the transmission of Islamic knowledge specialy for Hadist and it saince which the Scholars muslim like Sayyid Usman “Mufti Betawi” attend the sanad and lisence tradition, also that Sayyid Ustman one of Hadis Scholars because his books is mention about hadis sains. Sayydi Ustman is Interdisiplines sains, and take care the sunah tradition and civilation, proven by his essays and writing of Hadis literature.]]>
<![CDATA[Makna Atribut Istimewa pada Arca Perwujudan Tokoh-tokoh Perempuan Majapahit: Kajian Arkeologi Religi Hindu-Buddha ]]>
<![CDATA[Permata, Nabila Mega]]>;
<![CDATA[Munandar, Agus Aris]]>;
<![CDATA[Harazaki, Evan Gavriel]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 2 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i2.662
<![CDATA[Attributes of the sculpture are one of the most important aspects of the sculpture iconography, as some embodiment sculptures have special attributes as the identity of the figure being depicted. The embodiment sculptures discussed in this study are the embodiment sculptures of the Gayatri, Tribhuwanatunggadewi, and Suhita. This study aims to reveal the meaning of the embodiment sculptures’ special attributes and the relationship between these meanings and the figures depicted. Peirce’s semiotic study was employed in this study. Based on the semiosis on the sculpture attributes, it is found that Tribhuwanatunggadewi is a Shiva-Buddhist queen regnant. It is also found that Suhita implemented government politics and cultural policy during her reign, as well as strengthening information regarding the role of Gayatri and Tribhuwanatunggadewi as Makalamanggalya. This study contributes a novel finding which complements pre-existed studies on iconography. It also contributes a methodology novelty in that semiotic approach could be used to provide comprehensive data in archaeological study.]]>
<![CDATA[Pre-Islamic and Islamic Influences of Taman Ghairah Aceh ]]>
<![CDATA[Fadhil, Muhammad Naufal]]>;
<![CDATA[Putri, Aji Sofiana]]>;
<![CDATA[Nichols, Julie]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 2 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i2.664
<![CDATA[According to the manuscript of Bustanussalatin by Nuruddin Ar Raniry, in 1637 Sultan Iskandar Thani built a private royal garden called Taman Ghairah (Ghairah Garden). The seventeenth-century garden of Aceh still holds some questions because most of its objects are no longer found in Banda Aceh. Three buildings such as: Gunongan, Kandang and Pintô Khôp which are close to the former Sultan’s palace, are believed to be the remains of the garden. This present study is architectural research that incorporates direct observation and semiotic study on the garden simulation. The simulation is based on the Bustanussalatin manuscript. It is found that the existence of several symbols carry out meanings which relate to the influences of Islamic and pre-Islamic cultures in the past. Meru, tree of life, lotus, and banjaran sari may have derived from pre-Islamic culture, while the river, mosque and floral symbols indicate the presence of Islamic influence. This article underlines that Taman Ghairah has Islamic and Pre-Islamic cultural influences, reflecting the convergence of diverse backgrounds in Acehnese culture]]>
<![CDATA[ECOLOGICAL HERITAGE IN MINANGKABAU KIEH ]]>
<![CDATA[Nasri, Daratullaila]]>;
<![CDATA[Mulyadi, Mulyadi]]>;
<![CDATA[Juliastuty, Dewi]]>;
<![CDATA[Awwali, Muchlis]]>;
<![CDATA[Danerek, Stefan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 2 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i2.665
<![CDATA[This article examines the form of Minangkabau people's wisdom and concern for nature and the environment through kieh 'allusion' or figurative language found in the form of mamangan (one of the traditional Minangkabau expressions) which contains ecological wisdom. Data of this study consist of kieh expressions in the form of suggestions and prohibitions. Kieh has several kinds of proverbs called petitih, pituah, pameo and mamangan. The object of the study is the kieh which is related to ecological problems and solutions. By employing descriptive-analytic method, the study focused on the concept of environmental ethics and the view of Minangkabau natural philosophy as summarized by A.A. Navis. It is found that the Minangkabau people through mamangan kieh express wisdom and concern for the environment, including nature conservation and preservation of natural resources. This form of wisdom guides Minangkabau community in interacting with the environment. The Minangkabau natural philosophy is attentive to the sustainability of natural resources and the sustainability of the Minangkabau customary system and communal tradition, such as inheritance in the form of agricultural land, fields, forests, and else. The ecological kieh expressed the environmental ethics for the Minangkabau community.]]>
<![CDATA['Àdah Makkatte' bi Sulawesi al Janūbiyah: Bayna al Ta'àlim al Dìniyyah wa al Taqàlid al Mahalliyah ]]>
<![CDATA[Yasin, Yuli]]>;
<![CDATA[Shuhufi, Nadyatul Hikmah]]>;
<![CDATA[Ishmatul Maula, Fiina]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 2 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i2.666
<![CDATA[This research discusses about one of the customs or social traditions practiced by Muslim community in South Sulawesi. This tradition is called “Makkatte”. It is said that this tradition stems from the teachings of Islam, which includes a ceremony of female circumcision. It is well known that female circumcision has become subject for public debate and discussion in our present era, after the classical Muslim jurists agreed on its legitimacy, despite of their differences in its ruling, whether such a practice is considered a religious obligation or Sunnah. This research aims to define the Makkatte tradition and its status in the South Sulawesi community, in addition to its rule in the Islamic jurisprudence. This research adopts the descriptive and analytical method that allows researcher to obtain information, documents and folk narratives. This research also used field work method by making interviews with relevant sources and distributing questionnaires in 16 regions in South Sulawesi. One of the most important findings from this research is that Makkatte is a ceremony that includes ablution, pronouncement of shahada, reciting some verses of the Qur’an, and female circumcision. In its ritual process, Makkatte is most often performed by a person known as Sanro, which means midwife according to the Bugis language in Sulawesi. The majority of the Muslim community in South Sulawesi agreed that the tradition of Makkatte is an obligation on every female, as it includes shahada and circumcision. This study also affirms that the additional customary ceremonies to Makkatte does not affect the fact that it is in compliance with God Almighty's command to circumcise females.]]>
<![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 ]]>
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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.]]>
