Tambo: Journal of Manuscript and Oral Tradition
Tambo: Journal of Manuscript and Oral Tradition is a peer reviewed journal which is published by Research Center for Manuscripts, Literature, and Oral Traditions, Research Organization for Archeology, Language, and Literature, National Research and Innovation Agency. This journal enabled as a medium for disseminating and exchanging ideas on Manuscripts, Literature, and Oral Traditions. The journal is published twice a year. Tambo was originally a word that was interpreted as a historical literary work that tells the history (origin) of a tribe, the origin of the country, and its customs. This historical academic work can also be called traditional historiography, writing a countries history based on the local communities beliefs from generation to generation.
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20 Documents
<![CDATA[JANTURAN JEJER PERTAMA DALAM PERGELARAN WAYANG KULIT: ANALISIS GEOCRITICISM BERTRAND WESTPHAL ]]>
<![CDATA[Rokhim, Mukhammad Nur]]>;
<![CDATA[Nugroho, Yusro Edy]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 1 No. 1 (2023): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2023.1813
<![CDATA[In the first row of shadow puppet performances, distinctive differences exist in presenting regional differentiation between India and Java. Therefore, a geocentric study is necessary to analyse geosphere differences in wayang kulit sequences. This research aims to describe geographical and geophilosophical concepts in the narrative of the first line of a shadow puppet performance. This study uses a qualitative approach, while the data is reviewed from the perspective of geocriticism theory. Survey of data using a note-taking model from recordings of shadow puppet performances, as well as analysis of text interpretations that focus on the first line of the principal kingdoms, namely Amarta-Astina (Mahabharata) and Pancawati-Alengka (Ramayana). From this analysis, it can be concluded that the narrative of the first line of a wayang kulit performance, such as the expression flanked by the ocean (ginapit ing samodra), having a large harbour (ngayunaken Bandaran Ageng), and pasir wukir (coast and mountains) describes the geography of Java. The spatiotemporal aspects in first ‘jejer’ of the Mahabharata and Ramayana have similarities, namely, the life of urban society in the royal capital and rural communities. The element of transgressiveness is manifested in the geophilosophical application of empire for prosperity. Referentiality is influenced by the essential dissimilarity of wayang stories, which are more Javanese-centric.]]>
<![CDATA[PENGARUH ISLAM PADA TAMBO DALAM NARASI SEJARAH ASAL MUASAL DAN TRANSFORMASI SOSIAL MASYARAKAT MINANGKABAU ]]>
<![CDATA[Pratama, Fikri Surya]]>;
<![CDATA[Yola, Nilma]]>;
<![CDATA[Husni, Nurul Izzati]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 1 No. 1 (2023): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2023.1837
<![CDATA[As a literary work of the Minangkabau people, Tambo is said to be historical literature. In content, this tambo does not explain the existence of King Adityawarman as part of Minangkabau history, and only highlights figures who are Muslim. This research aims to analyse the extent of Islamic influence in the tambo manuscript, with the primary source of the manuscript "Undang-Undang Minangkabau" collection of Surau Parak Laweh Pariangan. This research is qualitative research with a philological approach, and the analysis uses a historical content analysis approach. The results showed that the preaching movement of the Tareqat Syatariyah in the darek area was greatly affected by the Paderi movement. The Tarekat Syattriyah wrote tambo containing historical, issues of Minangkabau customs and culture that had been integrated with Islam. Tambo is not only seen as a literary work with historical content and customs, but also as a product of a political agenda.]]>
<![CDATA[REKONSTRUKSI PÉSO PANGOT SUNDA UNTUK MEDIA PEMBELAJARAN MENULIS AKSARA TRADISIONAL ]]>
<![CDATA[Permadi, Tedi]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 1 No. 1 (2023): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2023.1982
<![CDATA[This article describes the efforts to reconstruct the traditional Sundanese writing instruments, namely péso pangot to write on lontar. The problems faced stem from the cultural fact that the tradition of writing lontar in Sundanese has become extinct since the 17th century. The theory used is a codicological study, especially mediums, and techniques related to writing tools. The descriptive analysis research method was used to describe the material, form, manufacture, and how to use Sundanese péso pangot as a medium for learning to write a traditional script. The benefits include providing direct knowledge, understanding, and experience in learning to write traditional scripts, providing alternative activities for the development of Sundanese culture in the context of written tradition-based learning, and allowing the activities to be duplicated in various forms that involve the active participation of the community.]]>
<![CDATA[AḤKĀM AL-JARAḤ MANUSCRIPT: TEXT EDITING AND CENTRAL IDEAS STUDY ]]>
<![CDATA[Jannah, Raudhatul]]>;
<![CDATA[Firdaus, Thoriqi]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 1 No. 1 (2023): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2023.1988
<![CDATA[The Aḥkām al-Jaraḥ manuscript is one of the Malay-Jawi manuscripts which contains jaraḥ law. This manuscript is from the Philological Collection of the Aceh Museum with inventory number 07,737, in a collection of texts totalling 54 pages. The text of Aḥkām al-Jaraḥ is on pages 28 to 48. The condition of the manuscript is old; it is feared that it could experience further damage, and the contents of the manuscript will be lost. This research aims to produce text edits so that the manuscript can be read correctly because the Aḥkām al-Jaraḥ text is only found in one manuscript (codex unicus). The method used is single manuscript research with a critical edition of the text and analysis of central ideas. The central ideas contained in the Aḥkām al-Jaraḥ manuscript include an explanation of the fundamental law of wounds, the law of intentional and unintentional murder, the division of types of murder, sanctions for murderers and members taken by qiṣāṣ. The results of the research show that first, editing the text with a critical edition, and second, knowing clearly and in detail the contents of the Aḥkām al-Jaraḥ manuscript, which contains Islamic teachings about jaraḥ law.]]>
<![CDATA[KARAPASAN DAN KASITURUSAN: PERAN TRADISI LISAN DALAM UPAYA MENJAGA RELASI MASYARAKAT LINTAS IMAN DI TANA TORAJA ]]>
<![CDATA[Welem, Theofilus]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 1 No. 1 (2023): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2023.1994
<![CDATA[The knowledge of oral tradition as a local wisdom in Toraja society today is starting to decrease. Gradually, it is being displaced by the knowledge and teachings of religions such as Christianity and through modern knowledge. This problem is certainly something that needs to be addressed. Efforts are needed to remind Toraja people about their oral traditions so that they are not lost or forgotten. With this effort, it is hoped that oral traditions can continue to be practiced in the context of the life of Toraja people who are plural in terms of beliefs. This paper focuses on building a construction of local theology based on oral tradition, namely through Karapasan (peace/harmony) and Kasiturusan (community participation) in an effort to maintain interfaith community relations in Toraja. The research method used is qualitative method and Clemens Sedmark's theory of local theology. The results obtained show that Karapasan and Kasiturusan contain values of peace, unity, tranquility, mutual attention, and mutual cooperation. The oral tradition can be a building of local theology that needs to be kept in mind and practiced in the journey of life of the people of Tana Toraja in the midst of various different belief backgrounds. In the end, a good and close relationship between one another is maintained.]]>
<![CDATA[KARYA-KARYA HABIB USMAN BIN YAHYA: RELEVANSI ADABUL INSAN DAN SIFAT DUA PULUH SEBAGAI PEDOMAN BERAGAMA MASYARAKAT BETAWI-JAKARTA ]]>
<![CDATA[Purnama, muhammad Deden]]>;
<![CDATA[Mu'jizah]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 2 No. 1 (2024): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2024.2036
<![CDATA[Betawi people – who live in Jakarta and its near-area–are known as Muslims. One of the many great Jakarta scholars who produced Islamic works that enriched the traditions of the Betawi-Jakarta people was Habib Usman bin Yahya, a prominent scholar from the late 19th to early 20th centuries. This research aims to explain the function and meaning of two of Habib Usman's works for the Betawi-Jakarta Islamic community, namely Adabul Insan and Sifat Dua Puluh. The method used in this research is qualitative. Data sources were obtained through internet articles, books, journals and interviews. The results of the research show that several of Habib Usman's works are still being studied by the Betawi-Jakarta community, for example Adabul Insan and Sifat Dua Puluh. The preservation of Habib Usman's works is carried out by studying them at taklim councils, for example in Pondok Bambu, East Jakarta– the location where Habib Usman is buried, which is organized by Habib Usman's female descendant family–the Banahsan clan–through recitations for teenagers to adults. Apart from that, Adabul Insan and Sifat Dua Puluh are also discussed at the Daarul Amaanah in West Jakarta through routine book studies every Thursday evening – taught by two clerics descended from the Bin Yahya family.]]>
<![CDATA[RISALAH TUNBIAT AL HAYAT: PENYAJIAN TEKS DISERTAI DENGAN DISKUSI PRELIMINER ]]>
<![CDATA[Windayanto, Riqko Nur Ardi]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 2 No. 1 (2024): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2024.3440
<![CDATA[This research presents an edited text edition of the Risalah Tunbiat Al Hayat and interprets it with a preliminary discussion. The diplomatic method and literature study are used in this research. This text contains the effects and earthquakes according to the time they occurred, the time and place of house construction, the fate, dragons, magical rites, as well as tables and descriptions of the humans’ fate and character based on the seven stars. Based on the content of the text, the Malay people see the natural and social phenomena around them as powers that imply the division of God’s power. However, Allah and Islam remain the central associations of this Malay text. This can be understood as the Malay people’s way of explaining life patterns, including fate and character according to astrology as Islamic astrology’s influence. Thus, this research has presented the twin tasks of philology: presenting and interpreting text.]]>
<![CDATA[MISSING LINK TRADISI LISAN MENSTRUASI DI ERA MODERN: ANALISIS ISI FILM PADMAN 2018 ]]>
<![CDATA[Siska Nur Apriyani]]>;
<![CDATA[Inni Inayati Istiana]]>;
<![CDATA[Moch Lukluil Maknun]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 2 No. 1 (2024): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2024.4892
<![CDATA[Each oral tradition of a region is intended to hold noble meanings that are to be passed on to future generations. However, ideally the meaning of these traditions should be fluid and can be adapted to the context of the situation and conditions of the owner. One of the oral traditions that is collided with a modern context is found in the 2018 film Padman. The film criticizes traditions that alienate menstruating women by offering a rebuttal in the form of the discovery of sanitary napkins which medically and socially should be able to break this old tradition. Using a literature review approach, this article at least attempts to do the following things; 1) explore the initial meaning of the oral tradition of secluding women during menstruation in India which has become a myth and taboo; 2) criticism of oral traditions and their relevance to the current context. The results of this study can be stated: 1) the isolation of menstruating women in the film Pad Man is actually much lighter than the extreme traditions that occur in various worlds, and this myth is only part of the conflict in the film which spurs the main character to innovate until he succeeds thanks to his persistence 2) effort This study's interpretation of the meaning of the menstrual myth, which is not clearly stated in the film, can provide a fair position, that the myth actually contains a moral element of goodness in regulating the social system of society, at the same time that myths are not always ready for reform. ]]>
<![CDATA[PEUYEM KOROTO: PEWARISAN MAKANAN TRADISIONAL DAN NILAI-NILAI KARAKTER MASYARAKAT DESA CIPARIGI ]]>
<![CDATA[Hasni Hasan]]>;
<![CDATA[Fauzi, Akhmad Rizky]]>;
<![CDATA[Rahmah Hidayah]]>;
<![CDATA[Muhammad Saleh Qadri]]>;
<![CDATA[Amniar Ati]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 2 No. 1 (2024): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2024.5022
<![CDATA[This article describes the traditional food in Ciparigi Village, a type of tape (peuyeum). Peuyeum as a traditional food has different uniqueness in each region. The people of Ciparigi Village have their own uniqueness in making peuyeum. The glutinous rice that has been boiled is then wrapped using dukuh leaves to resemble a koroto / kroto / krangge anthill so it is called peuyeum koroto. The existence of peuyem koroto has now begun to experience marginalisation in the community. In addition to the description of the making, this study reviews the character meanings contained in peuyem koroto including religious values, environmental care, and creativity. The implication of this study is that the universal religious values and environmental awareness need to be maintained and campaigned more massively. In addition, the idea of creativity of peuyum makers needs to be supported by many parties, especially in promotion and marketing.]]>
<![CDATA[NARASI RAKYAT JELATA DALAM EPOS KANJENG KIAI SERAT BRATAYUDA ]]>
<![CDATA[Sumiyardana, Kustri]]>
<![CDATA[ Tambo: Journal of Manuscript and Oral Tradition Vol. 2 No. 1 (2024): TAMBO ]]>
Publisher : <![CDATA[Pusat Riset Manuskrip, Literatur, dan Tradisi Lisan ]]>
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DOI: 10.55981/tambo.2024.5050
<![CDATA[Kanjeng Kiai Serat Bratayuda is an heirloom manuscript of the Yogyakarta Palace. The text contains the story of the battle between the Pandavas and Kauravas. Actually, this story comes from India. The story has been revised and there are several additions. One of the additions in Kanjeng Kiai Serat Bratayuda is the emergence of figures from the common people. The problem in research is the role of ordinary people's figures. Text handling begins with transliteration, translation and analysis. Based on the research results, it can be seen that commoner figures can be classified into two, namely named figures and unnamed figures. The common people are shown as a reflection of society at that time and the background to bring the story to life. In addition, commoners are shown as a joke interlude.]]>
