Heritage of Nusantara: International Journal of Religious Literature and Heritage
Heritage of Nusantara: International Journal of Religious Literature and Heritage (ISSN: 2303-243X, E-ISSN: 2442-9031) is an academic international journal published by Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training Ministry of Religious Affairs of the Republic of Indonesia since 2012. This journal specialized academic journal dealing with the theme of religious heritage and literature in Indonesia and Southeast Asia.
The subject covers textual and fieldwork studies with perspectives of philosophy, philology, sociology, antropology, archeology, art, history, and many more. This journal invites scholars from Indonesia and non Indonesia to contribute and enrich the studies published in this journal. This journal published twice a year with the articles written in Arabic and English and with the fair procedure of blind peer-review.
Articles
161 Documents
<![CDATA[Benefits of Giving (A Book Review Using Islamic Perspective) ]]>
<![CDATA[Arraiyyah, M. Hamdar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This writing is a book review. It discusses a book entitled Give and Take. The book introduces a new approach to success. It makes three categories of people in doing interaction or communication. They are takers, matchers, and givers. The writer of the book, Adam Grant, explains the principles and characteristics of each category. He shows a lot of facts to prove that being a giver brings benefits for people and the doer as well. The objects of giving here comprise different kinds help like wealth, ideas, knowledge, skills and information. Therefore, he motivates people to become givers. In this connection, the reviewer would like to show that Islamic religion also motivates its followers to give helps to others. Though, there are some similarities and differences between the benefits of giving mentioned in the book and the verses of the Holy Qurâan and the sayings of Prophet Muhammad Peace be upon him.]]>
<![CDATA[Thinking About Religious Texts Anthropologically ]]>
<![CDATA[Kahn, Joel S.]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This paper addresses the conference themes by asking what contribution anthropology can make to the study of religious literature and heritage. In particular I will discuss ways in which anthropologists engage with religious texts. The paper begins with an assessment of what is probably the dominant approach to religious texts in mainstream anthropology and sociology, namely avoiding them and focussing instead on the religious âpracticesâ of âordinary believersâ. Arguing that this tendency to neglect the study of texts is ill-advised, the paper looks at the reasons why anthropologists need to engage with contemporary religious texts, particularly in their studies of/in the modern Muslim world. Drawing on the insights of anthropologist of religion Joel Robbins into what he called the âawkward relationshipâ between anthropology and theology, the paper proposes three possible ways in which anthropology might engage with religious literature. Based on a reading of three rather different modern texts on or about Islam, the strengths and weaknesses of each of the three modes of anthropological engagement is assessed and a case is made for Robbinsâs third approach on the grounds that it offers a way out of the impasse in which mainstream anthropology of religion finds itself, caught as it is between the âemicâ and the âeticâ, i.e. between ontologically different worlds.]]>
<![CDATA[A Review of the Little Known Ethnic Religious Art and Culture of Arunachal Pradesh, North-East India ]]>
<![CDATA[Deori, Bina Gandhi]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Arunachal Pradesh, the north-easternmost state of India is a mountainous terrain inhabited by a number of ethnic communities. Due to its geographical isolation, it is still cut off from mainstream India and has limited interaction with the rest of India. There are as many as 26 major tribes and several hundred sub-tribes. They have their own distinct culture, tradition and religious belief system. Some of the ethnic communities namely, Apatani, Nyishi, Galo, Tagin, Tangsa, Wancho, Mishmi etc. have their indigenous religious practices with well-defined belief system but due to limited research there is a paucity of data which fails to present a clear picture of the culture and tradition of the ethnic communities of the region. In many ways, their indigenous religion plays an important role in influencing the peoplesâ arts and culture. This paper is an attempt to review the ethnic religious art and culture of the people of Arunachal Pradesh in an effort to highlight and preserve their ethnic cultural identity.]]>
<![CDATA[Reading Popular Islamic Literature: Continuity And Change In Indonesian Literature ]]>
<![CDATA[Rokib, Mohammad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[In the last few years, literature on Islamic themes has become increasingly popular in Indonesia. It is commonly categorized as Islamic literature identified by Islamic texts and symbols on the book cover and its content. The literary works have been popular as reflected in the record sales figures. Previously, some literary works dealing with Islamic themes failed to gain public attention. Interestingly, those works are not mentioned by people as Islamic literature. This paper aims to discuss some questions on why are some literary works on Islamic theme mentioned as Islamic while others are not? Is there Islamic literature within Indonesian literature? What are the differences between Islamic literature and kitab literature (sastra kitab) written by Muslim scholars in the Malay world? By exploring the social context of reader responses toward selected literary works on Islam, this study reveals that the label of Islamic literature is created to confront opposite themes in Indonesian literature. The term Islamic literature remains a problematic and debatable issue related to literature based on Islamic themes in both old and modern Indonesian literature.]]>
<![CDATA[A Sundanese Story of Hajj in the Colonial Period: Haji Hasan Mustapaâs Dangding on the Pilgrimage to Mecca ]]>
<![CDATA[Rohmana, Jajang A.]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The paper discusses a Sundanese story of hajj or pilgrimage to Mecca during the Dutch colonial period. It was expressed in the form of Sundanese metrical verse which was called dangding or guguritan. The author of the dangding was Haji Hasan Mustapa (1852-1930). He is one greatest Sundanese poets as he wrote more than 10 thousand cantos on Sufism from 1900-1902. He went to Mecca three times (1860-1862, 1869-1873, 1880-1885). One of his hajj stories was Kinanti Munggah Haji. Mustapa told about the hajj journey route, his experiences of suffering, and he also provided an interpretation of inner meaning of hajj according to the Sufi perspective. The paper uses an intertextual approach with an analysis of social history and Sufism. It shows that hajj in the colonial period was very difficult. In addition to the storm in the sea, the pilgrims found other difficulties in the Holy Land. However, Mustapa assumed that the meaning of hajj was not only the hajj ritual physically but also the inner-side of feeling (alaming rasa). Hajj will led to the true happiness. Beware if your hajj is just a physical matter. It can be nothing. The paper tries to confirm both van Dijk and Chambert-Loirâs works on other Sundanese stories of hajj such as Raden Panji Nagara, Moehammad-Hoesen, and R.A.A. Wiranatakoesoema. Mustapaâs interpretation of the mystical meaning of hajj shows his peculiarities as a sufi. His willingness to endure some difficulties in the journey is not just associated with his internal feeling in the sense of spiritual life, but also his satisfication to join in what Habermas called as a "public space" where Muslims could create a community without being constrained by Colonial rule.]]>
<![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) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![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[The Ahl al-Sunnah wa al-Jamaâah in Southeast Asia: The Literature of Malay-Indonesia âUlamaâ and Reforms ]]>
<![CDATA[Azra, Azyumardi]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 2, No 1 (2013) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Muslims in Southeast Asia are overwhelmingly dominant by group of Ahl al-Sunnah wa al-Jamaah (Aswaja), the so-called Sunni. They contributed a great deal to the formation of distinct Islamic tradition that can stillibe observed today. In Indonesia, the history of the Aswaja can be considered as the continuous consolidation of orthodoxy which appeared through some successive reforms and santrinization. This consolidation has, of course, played important role for strengthening Malay-Indonesian ulama relationship. This study focusses on the literature used by Malay-Indonesian ulama and reforms performing their idea to their society. This study argues that the Malay-Indonesian ulama were mostly responsible for earliest reforms of Islamic teaching an Muslim life in the archipelago.]]>
<![CDATA[Taá¹awwur al-MuslimÄ«n fÄ« Burma Baâda IstiqlÄlihÄ« IktisyÄf MuâÄnÄh MuslimÄ« RohingyÄ ]]>
<![CDATA[Fahrudin, Ali]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 2, No 1 (2013) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Secularism and the Issue of Islam in the Aceh Conflict: A Framing Process Approach ]]>
<![CDATA[Ansori, Mohammad Hasan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Aceh conflict is widely recognized as one of the most protracted and violent conflicts not only in Southeast Asia, but also in the globe. This study intends to look at the secessionist conflict from he social movement perspective, and specifically from the theoretical instrument of framing process. This study goes a little further by getting engaged with the strategic issue of Islam in the region. In lieu of commonly adopted macro and structural analysis of the conflict, this study methodologically instead applies micro and dynamic analysis of the conflict. In general, this study primarily argues that the framing strategy adopted by Free Aceh Movement (GAM) is clearly secular in nature, and/or far away from the Islam-nuanced religiosity and spirit. However; Islam is often exploited particularly for mass mobilization. The movement"s framing strategy mainly includes natural resources exploitation, ethnic-nationalist vision, universal value of self-determination, the history of Aceh Kingdom and human right violation.]]>
<![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) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![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.]]>
