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<![CDATA[PEREKONOMIAN MASYARAKAT ONDER AFDEELING MOESI OELOE TAHUN 1900-1942 ]]>
<![CDATA[Berlian Susetyo]]>;
<![CDATA[Ravico Ravico]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 9 No 2 (2021): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v9i2.23250
<![CDATA[Saat memasuki masa politik open the door policy (politik pintu terbuka), ini membuka kran swastanisasi perkebunan dan pertanian seluas-luasnya. Daerah Moesi Oeloe muncul sebagai salah satu daerah penghasil ekonomi masa kolonial Belanda. Penelitian ini bertujuan untuk mendeskripsikan bagaimana keadaan Onder Afdeeling Moesi Oeloe pada masa kolonial, bagaimana keadaan masyarakat dan kependudukan Onder Afdeeling Moesi Oeloe pada masa kolonial, serta bagaimana sejarah perkebunan dan pertanian di Onder Afdeeling Moesi Oeloe sebagai pendongkrak ekonomi di uluan Palembang. Metode penelitian yang digunakan ialah metode sejarah, dengan tahapan: heuristik, kritik sumber, interpretasi, dan historiografi. Hasil penelitian menunjukan bahwa Onder Afdeeling Moesi Oeloe menjadi salah satu wilayah kekuasaan Belanda di bawah pemerintahan Residentie Palembang di uluan. Masyarakat awalnya berasal dari daerah Rejang yang telah memiliki budaya sendiri setelah pergi ke luar daerah Rejang dengan menuruni dataran tinggi menuju sungai-sungai seperti Kelingi, Lakitan, dan Beliti. Pada saat kolonial Belanda menempatkan Musi Ulu sebagai daerah penghasil ekonomi, beberapa aspek vital seperti perkebunan dan pertanian menjadi fokus pemerintah untuk mengeksploitasinya. Diantaranya perkebunan karet di Belalau dan di Temam, perkebunan kelapa sawit di Taba Pingin, kemudian pertanian di Tugumulyo.]]>
<![CDATA[Setelah Mongol: Osman Gazi dan Kepemimpinan Muslim di Anatolia abad ke-14 ]]>
<![CDATA[Frial Ramadhan Supratman]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 9 No 2 (2021): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v9i2.23951
<![CDATA[Abad ke-13 menjadi masa yang penting bagi Temujin atau Jengis Khan. Setelah dinobatkan menjadi pemimpin Mongol, dia terus melakukan ekspansi dari Asia Tengah, Anatolia, Eurasia hingga berada di depan gerbang Vienna. Abad ke-13 dapat dikatakan sebagai ‘Periode Mongol’ karena Mongol menjadi imperium dunia yang sangat berpengaruh. Ekspansi Mongol telah menghancurkan para penguasa lama, seperti Abasiyah dan Seljuk Agung. Para pasukan nomaden Turki atau beylik yang selama ini membantu Seljuk kemudian hidup berpencar menghindari ppersekusi Mongol. Setelah kekuasaan Mongol meredup, banyak penguasa beylik Turki mulai muncul sebagai penguasa yang independen. Di Anatolia, para bey dengan beylik-nya menciptakan kekuasaan baru. Osman Gazi (1302-1324), pendiri Negara Usmani, merupakan salah satu penguasa Anatolia yang muncul pasca invasi Mongol. Dalam artikel ini, penulis membahas mengenai bagaimana kepemimpinan Muslim di Anatolia pasca periode Mongol. Dengan demikian, penulis akan melihat kebangkitan Osman Gazi sebagai studi kasus terhadap kebangkitan penguasa Muslim di Anatolia.]]>
<![CDATA[PERAN STRATEGIS MESIR DALAM MEMPERTAHANKAN IDENTITAS BUDAYA DAN BAHASA ARAB (KAJIAN BUDAYA ARAB) ]]>
<![CDATA[Mohammad Setyawan]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 9 No 2 (2021): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v9i2.25301
<![CDATA[This article aims to examine Egypt's strategic role in maintaining Arabic cultural and linguistic identity. Egypt as the center of Arab League activity certainly has its own privileges in maintaining the existence of Arabic culture and language in the era of globalization which is growing very rapidly. This research is a library research that uses a qualitative descriptive method. The results of this study indicate that Egypt has great potential in strengthening Arabic cultural and linguistic identity in the eyes of the international community. Egypt's geographical location in the middle of the Arab world makes it a meeting point between the Arab East and West Arabia. Egypt's long history from the past until now shows that the Egyptian Arab identity has never faded since the entry of Islam in the 7th century AD. Arabic culture and language are the main factors in the Arab world in establishing unity among its members. The potential advantages of Arabic language and culture in Egypt (literature, science, information media, music, etc.) will contribute to the existence of Arab culture on the world stage.Artikel ini bertujuan untuk mengkaji peran strategis Mesir dalam mempertahankan identitas budaya dan bahasa Arab. Mesir sebagai pusat aktivitas Liga Arab tentunya memiliki keistimewaan tersendiri dalam mejaga eksistensi budaya dan bahasa Arab di tengah era globalisasi yang kian berkembang dengan sangat cepat. Penelitian ini merupakan penelitian kepustakaan yang menggunakan metode deskriptif kualitatif. Hasil dari penelitian ini menunjukkan bahwa Mesir memiliki potensi besar dalam mempekuat identitas kebudayaan dan bahasa Arab di mata internasional. Letak geografis Mesir yang berada di tengah-tengah dunia Arab menjadikannya titik temu antara wilayah Arab Timur dan Arab Barat. Sejarah panjang yang dilalui Mesir dari dulu hingga kini menunjukkan bahwa identitas Arab Mesir tidak pernah pudar sejak masuknya Islam pada abad ke-7 M. Kebudayaan dan bahasa Arab menjadi faktor utama dunia Arab dalam menjalin kesatuan antar anggotanya. Keunggulan potensi bahasa dan budaya Arab di Mesir (sastra, ilmu pengetahuan, media informasi, musik, dll) akan memberikan kontribusi eksistensi kebudayaan Arab di kancah dunia.]]>
<![CDATA[Institusi-institusi Pendidikan dan Transmisi Ilmu: Masjid, Madrasah, dan Lembaga Pendidikan ]]>
<![CDATA[Aminatul Mahmudah]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 9 No 2 (2021): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v9i2.25877
<![CDATA[AbstrakTulisan ini bertujuan untuk mengetahui institusi-institusi pendidikan Islam yang muncul dan berkembang dalam membangun peradaban Islam yang maju dalam bidang keilmuan. Hal ini menjadikan institusi pendidikan Islam sebagai sarana berlangsungnya proses transmisi ilmu di dalamnya yang telah berjalan dari waktu ke waktu. Perkembangan institusi pendidikan Islam ini telah menunjukkan eksistensinya dari masa Nabi Muhammad SAW yang dimulai dari institusi pra Madrasah yakni salah satunya masjid sebagai pusat transmisi Ilmu kala itu, hingga berkembang pesat menjadi madrasah dan lembaga pendidikan Islam yang banyak bermunculan. Transmisi ilmu dalam institusi pendidikan telah membangun peradaban Islam menjadi tumbuh, berkembang dan maju seperti sekarang ini. Kata Kunci: Institusi Pendidikan Islam, Transmisi Ilmu, Masjid, Madrasah, Lembaga Pendidikan AbstractThis paper aims to find out Islamic educational institutions that have emerged and developed in building an advanced Islamic civilization in the field of science. This makes Islamic educational institutions as a means of transmitting knowledge in it which has been running from time to time. The development of this Islamic educational institution has existed since the time of the Prophet Muhammad, which began with pre-madrasa institutions, one of which was the mosque as a center for the transmission of knowledge at that time, until it developed rapidly into madrasas and Islamic.educational.institutions that have sprung up. The transmission of knowledge in educational institutions has built Islamic civilization to grow, develop and advance as it is today. ]]>
<![CDATA[Gaya Pemerintahan Sultan Abdul Hamid II pada Masa Turki Usmani ]]>
<![CDATA[Kholifah, AtikaAuliaKholifah]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 02 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i02.34457
<![CDATA[The history of the Ottoman Empire is one of the longest among other kingdoms. The Ottoman Empire was led by several Sultans, one of the most famous being Sultan Abdul Hamid II. His distinctive style of government and not wanting any interference from the West made him different from previous rulers. This study aims to examine more deeply the style of government of Sultan Abdul Hamid II, starting from the initial repeal, the efforts made, until the end of his reign by the Young Turk Movement. The research method used in this article is a qualitative method with literature study techniques. The results showed that the typical style of government of Sultan Hamid II was more or less influenced by his views on western nations who wanted to dominate the Ottoman Empire during the reign of his father and uncle. So that Sultan Abdul Hamid II has his own thoughts about government. Various efforts were made to maintain its power by facing various rebellions and improving education in an effort to prepare generations loyal to the kingdom. However, this effort actually became the trigger for the Turkish movement to overthrow his rule. Keywodrs: Government, Otoman Empite, Sultan Abdul Hamid II]]>
<![CDATA[Hegemoni kerajaan Gowa dan Perang Makassar ]]>
<![CDATA[-, Fadli]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 02 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i02.34576
<![CDATA[The Makassar war is one of the major wars that occurred in the archipelago, so it is important to study it. Seeing that the impact was large enough for a change in the life of the Makassar people at that time, thus making the Gowa-Tallo kingdom have to accept defeat and compensate for all war losses, and must be bow to the Dutch East Indies government. This study is a historical study with the stages of heuristics, criticism, interpretation, and historiography. Based on the results of the initial study, information was obtained regarding the background of the Makassar war, the course of the Makassar war until the collapse of the Gowa-Tallo kingdom as a sign of the end of the Makassar war. However, the resistance was continued by the kings of the vassal kingdoms of Makassar, so that some people had to choose between participating in the rebellion or submitting to the Dutch East Indies government. Finally, at the end of the 17th century the dissidents were conquered and the government succeeded in establishing a central government centered on the Fort Roterdam. This is what researchers will study in order to be able to provide results related to socio-economic life after the Makassar war.]]>
<![CDATA[The Development of Islam in The Mughal Time ]]>
<![CDATA[Nur Fatimah, Friska]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 02 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i01.34643
<![CDATA[It is thought that commercial networks allowed Islam to spread to India in the seventh century. The history of Islam's entrance in India, where the majority of the population is Hindu, and how it evolved there to give rise to the Indian Muslim community, cannot be isolated from the development of Islam during the Mughal era. Zainuddin Muhammad Babur (1482-1530 AD), who established the Mughal empire, ruled during its height from the time of Akbar (1556-1506 AD). That was the center of Islam's glories in India during the height of the Mughals' power under Sultan Akbar. both in terms of the advancement of civilization, thought, the economy, the government, and science, the arts, and culture. specifically, the height of the last Mughal empire due to a weak leader, the Mughals' decline soon after. The library was used as the primary research source for this investigation. Therefore, all of the data used in this study came from texts that dealt with this issue. Keywords: Development; Islam; Mughals; India]]>
<![CDATA[Tradisi Cuci Pusaka Pada malam Satu Suro dan Gaman Bekerja di Desa Tanjung, Blimbing, Sambirejo Sragen: The tradition of washing heritage on the night of one suro and gaman work in tanjung village, blimbing ]]>
<![CDATA[Anita Putri Lestari, Anita]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 02 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i02.34818
<![CDATA[This study seeks to describe the tradition of ngumbah gaman. The purpose of this study is to describe the history, meaning, function, and also some of the impacts of the ngumbah gaman tradition which is still preserved today in Tanjung Village, Sambirejo District, Sragen Regency. The method used in this research is descriptive-qualitative, that is, it examines a phenomenon of the ngumbah gaman tradition. Data collection techniques in the research conducted were observation and interviews using note-taking techniques. The results of this study are the history of the nunmbah gaman which has existed since ancient times, the meaning of the ngumbah gaman tradition, namely as one of giving thanks to God for the life that has been given, as well as several conditions that must be carried out in carrying out the ngumbah gaman tradition, then the impact from the tradition of ngumbah gaman.]]>
<![CDATA[Eksistensi Kuliner Pempek sebagai Icon Kota Palembang (Studi Sejarah dan Budaya) ]]>
<![CDATA[syarifuddin]]>;
<![CDATA[Arfilla, Dinda]]>;
<![CDATA[Fadilla]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 02 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i01.35146
<![CDATA[One form of local wisdom in Palembang is the culinary. The most famous culinary in the Palembang city is pempek. Pempek culinary can be used as the identity of the Palembang city. Pempek Palembang has great potential for culinary business and must be preserved. Pempek Palembang is very famous for its specialties, with the basic ingredients for making it are fish meat and sago which are in accordance with the natural resources that exist in the city of Palembang. Pempek Palembang is served with a black sauce known as cuko. Pempek culinary as Palembang icon can be seen from the existence of the pempek culinary where the pempek culinary is in great demand among the people of South Sumatra and outside the region. Pempek culinary as icon of Palembang city, when people know pempek culinary they know Palembang city. The method used in this study is a qualitative descriptive method, where in this method there are several stages of data collection by means of interviews, observations, and documentation. The purpose of this study is to provide understanding/knowledge to the people of Palembang city that culinary can be an identity, heritage, and pride of the community. This can make pempek culinary an icon of the city of Palembang. space between lines.]]>
<![CDATA[Sejarah Peradaban Islam : Perkembangan Ilmu Pengetahuan pada Masa Pemerintahan Diinasti Bani Abbasiyah ]]>
<![CDATA[Ainur Riska Amalia]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 10 No 01 (2022): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v10i01.38405
<![CDATA[ABSTRACT The Abbasid were one of the islamic chalips after the fall of the Ummayad. During the reign of the Abbasiyah, islam experienced very rapid development, so it was the golden age of islam. This article aims to find out the history of the Abbasid, development of science and the decline of the Abbasid. This is a library research with a literature review in the form of jurnals and books. Researchers only use library sources by doing reading activities, record and process research materials. The result of this research is that the Abbasid were founded around the year 132-556H/ 750-1258M. The Abbasid rule was divided into four phases. Science developed rapidly during the Abbasid period. Science is divided into two, naqli and aqli. Keywords: Abbasid, Glory, Science.]]>
