Criksetra: Jurnal Pendidikan Sejarah
Historiography means the writing of history based on the critical examination of sources, the selection of particular details from the authentic materials in those sources, and the synthesis of those details into a narrative that stands the test of critical examination. Historiography studies cover chronologically various themes, such as local history, social history, cultural history, economic history, political history, military history, intellectual history, environmental history, and other historical studies. History of education is a study of the past that focuses on educational issues. These include education systems, institutions, theories, themes and other related phenomena in the past. History education includes studies of how history teaches in school or society, curriculum, educational values in events, figures, and historical heritage, media and sources of historical learning, history teachers, and studies of textbooks.
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<![CDATA[Patterns of Interaction and Integration of Palembang’s Arab-Malay Culture ]]>
<![CDATA[Apriana]]>;
<![CDATA[Nurhayati Dina]]>;
<![CDATA[Fatmah]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.84
<![CDATA[Researchers in this study raised issues regarding the pattern of interaction and integration of the Arab-Malay Palembang culture. The purpose of this study is to explain the pattern of interaction and integration of Arab-Malay culture in Palembang. The method used in this research is the historical method. The results of this study indicate that the patterns of interaction and integration of ArabMalay Palembang culture include two patterns. Researchers divide into two patterns, namely on the one hand there has been a perpetuation of culture and on the other hand there has been a process of assimilation of elements of Malay culture into Arabic culture in Palembang. The perpetuation of Arab culture in Palembang can be seen from the marriage system, in reality Arab men may marry Malay women but on the other hand Arab women cannot marry Malays. This tradition still continues today. It can be seen from the mingling of the two cultures and perspectives on the existing culture, the architectural form of the house, communication tools, cooking and drinks, rituals/ceremonials, as well as values and attitudes, and so on.]]>
<![CDATA[The Development of Gus Dur’s Pluralism Thought (1971-2001) ]]>
<![CDATA[Nadif Hanan Narendra]]>;
<![CDATA[Hieronymus Purwanta]]>;
<![CDATA[Nur Fatah Abidin]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.85
<![CDATA[Gus Dur is well acknowledge as pluralists. The problem this research is how Gus Dur's thoughts on pluralism from 1971 to 2001. This article aims to analyze the development of Gus Dur's thoughts on pluralism from 1971 to 2001. This research used historical method. The research findings show that Gus Dur's thoughts on pluralism were influenced by internal and external factors. According to Gus Dur, pluralism focuses on monotheism, law (fiqh), and ethics (akhlaq). This policy often caused controversy, however, Gus Dur's policy of pluralism was able to eliminate the influence of the New Order, restore the human rights of victims of discrimination such as victims who were considered involved in the communist party and ethnic Chinese, as well as resolve the problems of separatism that occurred in Indonesia. Gus Dur's thought of pluralism was formed based on Gus Dur's dialectic with the surrounding environment from his school days to serving as president. Although it generates controversy, Gus Dur's thinking of pluralism has opened the nation's horizons regarding the good practice of pluralism that needs to be continued in the current era.]]>
<![CDATA[The Role of Kapitan Jonkers in Rejecting Racism From the VOC Policy in Marunda (1684-1689) ]]>
<![CDATA[Ardiansyah]]>;
<![CDATA[Jumardi]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.87
<![CDATA[Kapitan Jonkers had a confidant of leadership in the VOC. He rejected the policy of segregation between the tribes living in Marunda because some of his troops came from different ethnic groups and tribes. The problem of this research is how is Kapitan Jonkers' efforts to reject racist policies in Marunda?. The purpose of this research is to garner his heroism in opposing the concept of racism that has been instilled in the archipelago for a long time. The research method used is the historical method. The results of this study indicate that Kapitan Jonkers seeks to unite the ethnic groups living in the Marunda area. His rejection of the policy of inter-ethnic separation in Marunda is proof that Kapitan Jonkers is a person who struggles for inter-ethnic unity considering that most of his followers come from various regions in the archipelago. The division of each tribe and ethnicity in Marunda, according to him, can cause jealousy with each other so that divisions can occur between the tribes who live there.]]>
<![CDATA[Eventful Man or Event Making Man? The Local Hero (1945-1950) Based on The Toponymy of Street Names in Palembang City ]]>
<![CDATA[Aulia Novemy Dhita]]>;
<![CDATA[Muhammad Reza Pahlevi]]>;
<![CDATA[Khalidatun Nuzula]]>;
<![CDATA[Rieca Nona Mutia]]>;
<![CDATA[Salsabila Nofradatu]]>;
<![CDATA[Tubagus Rizki Sunandar]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.89
<![CDATA[Sidney Hook classifies the hero in history into two categories, namely eventful man and event making man. Using this approach, it can classify the fighter figures (1945-1950) in Palembang which are traced based on the toponymy of street names in Palembang City. The problem in this study is how to classify ‘the hero in history-Sidney Hook’ against the fighting figures (1945-1950) in Palembang based on the toponymy of street names in Palembang?. This study aims to describe the role and values of the struggle of the fighter figures (1945-1950) which are traced based on the toponymy of street names in Palembang City. This research uses historical methods in solving problems with heuristic stages, source criticism, interpretation and historiography. Based on the results of the study, it was obtained that most street names in Palembang use the names of fighter figures (1945-1950) in Palembang. Based on the classification of ‘the hero on history-Sidney Hook’, A.K. Gani (A.K. Gani Street) is an eventful man and an event making man. Abdul Rozak (Residen Abdul Rozak Street) and M. Isa (M. Isa Street) are making man events. In addition to these three fighter figures, there are many other fighter figures (1945-1950) in Palembang.]]>
<![CDATA[Lubuklinggau Merdeka Field As A Cultural Site Historical Land 1934 - 1988 ]]>
<![CDATA[Berlian Susetyo]]>;
<![CDATA[Muhammad Wahayuni]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.90
<![CDATA[Efforts to save cultural heritage is something that must be done because it is the identity of a nation. Through this research, it will be explained how the Lubuklinggau independent field can be the basis for becoming a historical land cultural site. The purpose of the research is to explain the Lubuklinggau Merdeka Square as a historical land cultural site (1934-1988). The research method used is the historical method, with stages: heuristics, source criticism, interpretation, and historiography. The results showed that buildings or sites generally received less attention. Important historical buildings are generally located in city centers. Now the city center has been developed into a commercial area so that the cultural heritage in this area is very vulnerable to be demolished and replaced with shopping or tourist center buildings, such as Merdeka Square in Lubuklinggau City, South Sumatra Province. Therefore, this place is the location of events across the ages starting from the colonial period, the physical revolution period and the new order era.]]>
<![CDATA[Effort To Preserve Ka Ga Nga Local Script, Rejang Tribe In Rejang Lebong Regency ]]>
<![CDATA[Hudaidah]]>;
<![CDATA[Tedi Rizki]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.91
<![CDATA[This paper examines the local script of Ka Ga Nga and its conservation efforts in the Rejang Tribe of Rejang Lebong Regency. The issues that will be raised are how the development of the Ka Ga Nga script and how efforts to preserve it. The purpose of the study is to describe the development of the Ka Ga Nga script and its preservation efforts. In conducting the study, historical or historical research methods with anthropological and sociological approaches were used, where the research was carried out in Rejang Lebong, Bengkulu province. The results obtained that the Ka Ga Nga script is estimated to have developed rapidly in Southern Sumatra in the 16th to 17th centuries AD as part of the development of the pallawa and kawi scripts. The Ka Ga Nga script is related to the script in the land of Bugis. Currently, the Ka Ga Nga script has decreased spread among the Rejang Lebong community so that the government and local customary bodies continue to strive to preserve the Ka Ga Nga script. The Customary Deliberation Board made prepentive efforts, through the introduction of the Ka Ga Nga script to the naming of public facilities and roads and the inclusion of the local content of the Ka Ga Nga script in the curriculum of the Rejang Lebong Regency elementary school.]]>
<![CDATA[Javanese Under Palm Oil Midrib of South Sumatera: Case Study of Aek Tarum Company (1989-2020) ]]>
<![CDATA[Alif Bahtiar Pamulaan]]>;
<![CDATA[Bondan Kanumoyoso]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.95
<![CDATA[The New Order government that saw oil palm as an important commodity for Indonesia's economic development, initiating oil palm plantation development projects through the “Agro-industry” program in the 1980s. Intending to create jobs, the company is actually faced with the problem of procuring labor in plantations. This study was made as an effort to describe how companies overcome the difficulty of finding skilled workers in oil palm plantations in South Sumatra, with a case study of oil palm plantations of PT Aek Tarum which was established in 1989 in Mesuji District, Ogan Regency, Komering Ilir Regency. By using the historical method, this research was conducted through the stages of heuristics, source criticism, interpretation, and historiography. This research was conducted using an economic and socio-cultural approach. The results show that to overcome the problem of labor shortages in oil palm plantations, companies rely heavily on workers imported from outside the region. This dependence eventually gave birth to communities in oil palm plantations in South Sumatra, who were identified as Javanese.]]>
<![CDATA[The Existence Of Kampung Pempek 26 Ilir, Palembang South Sumatra 1993-2010 ]]>
<![CDATA[Destri Ramadhani]]>;
<![CDATA[Popy Ariska]]>;
<![CDATA[Syarifuddin]]>;
<![CDATA[Supriyanto]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.97
<![CDATA[Pempek is a typical Palembang food that has existed since the time of the Sriwijaya Kingdom which is known as kelesan. There is also a Pempek culinary center in Palembang, precisely in Pempek 26 Ilir Village. The subject of this research is the development of Kampung Pempek 26 Ilir Palembang (1993-2010). This paper aims to describe the development of Kampung Pempek 26 Ilir Palembang (1993-2020). The method used to answer this problem is a qualitative research method. The results showed that since 1993 there have been traders who sell pempek in Kampung Pempek 26 Ilir but still few. Over time, more and more people were producing pempek, and in 2005, pempek sellers in the village of Pempek 26 Ilir, Palembang became increasingly crowded and were considered to have sold whole pempek. However, Pempek 26 Ilir Village has not been established as a culinary village, precisely in 2010 Pempek 26 Ilir Village officially became the center of the Pempek Palembang culinary trade. This study uses a qualitative research method with a descriptive approach using four methods, namely observation, interviews, literature study and documentation.]]>
<![CDATA[Old Land in Muarajambi Temple ]]>
<![CDATA[Mirna Dwirastina]]>;
<![CDATA[Sondang M. Siregar]]>;
<![CDATA[Hendra]]>
<![CDATA[ Criksetra: Jurnal Pendidikan Sejarah Vol. 11 No. 2 (2022) ]]>
Publisher : <![CDATA[Sriwijaya University in collaboration with Perkumpulan Program Studi Pendidikan Sejarah Se-Indonesia (P3SI) dan Masyarakat Sejarawan Indonesia (MSI). ]]>
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DOI: 10.36706/jc.v11i2.98
<![CDATA[The Muarajambi temple area is a Buddhist temple complex dating from the 10th century AD. This area is located in a fluvial landscape and on a flat and dry land surface. This study aims to determine a) the stratification of rock formations, b) the types of soil and c) the relationship between the temple soil and religious scriptures in the construction of the temple. The method used is the method of explaining theory through data, with data collection, processing and interpretation. Collecting data through literature and field observations with photo documentation, collecting 22 soil samples. Furthermore, data processing was carried out for making stratigraphic maps of rock formations, sending 22 soil samples for texture analysis to laboratories and laboratories to determine soil texture and analyzing the relationship between soil types in Muarajambi enshrinement area with religious books. The results showed that Muarajambi temple area was in the stratigraphy of the Muara Enim rock formation, with clay content so that the footprint could be seen as hard/stable, the soil type was ultisol and referred to the Ksatria soil in the Manasarasilpasastra religious book.]]>
