Kraton, taman, mesjid: A brief survey and bibliographic review of Islamic antiquities in Java (original) (raw)
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Advances in Social Science, Education and Humanities Research
This research aims to be able to comprehensively explain the evidence of Islamic civilization in Makassar ethnic areas, such as those in Makassar, Gowa, Jeneponto and Bantaeng. Distribution patterns, origins, diversity, development period, local cultural influences, and the meanings contained therein. The research was conducted using two methods; archaeological and historical methods. The results of the study are expected to provide an overview and understanding of the origin, and process of Islamization, as well as the developmental style of Islamic culture in the Jeneponto area in particular and South Sulawesi in general. The distribution of Islamic cultural heritage in the form of ancient tombs with various types and variations, can be an authentic study material and has not been widely used as material for writing the history of maritime Islam in the area. With a belief system, social and local cultural influences originating from pre-Islamic cultural elements.
Bulletin de l'Ecole française d'Extrême-Orient, 2019
In December 2009, remains of a small Śiva sanctuary were found buried under several metres of volcanic material in the village of Kimpulan, on the southern slope of Mount Merapi. This discovery provides us with an unexpected glimpse into the architectural tradition and the ritual life of a 9th-century Javanese rural community. Not only is Kimpulan an exceptional example of mixed-materials architecture, but its relatively good state of preservation brings new clues to a recurring issue in Javanese archaeology: the function of secondary shrines in Śaiva context. The most remarkable find of the Kimpulan excavations certainly is the eighteen undisturbed ritual deposits discovered beneath the pavement and under the statues. This article presents and discusses these data, linking the Kimpulan deposits with two rituals known from Indian texts, namely the ratnanyāsa (installation of a statue/liṅga) and the garbhanyāsa (temple consecration).
This article focuses on early archaeological activities on Java between 1800 and 1850 in the context of the multiple regime changes of that period. It engages with the New Imperial History's network-centred approach by looking at circuits of archaeological knowledge gathering in which not empire, but Java's ruined Hindu and Buddhist temple sites provide 'the nodal points'. By tracing how people, objects and ideas travelled via these sites, and between the Netherlands and the colony, the article aims to understand the origins and nature of heritage awareness of the modern colonial state. It argues that this archaeological site-centred approach helps us understand how both European concepts and indigenous appropriations of archaeological sites contributed to the development of heritage awareness. There were complex multilayered power-hierarchies at work at these sites and forms of indigenous agency that we might miss if we follow only empire-centred networks.
A Study on the History and Development of the Javanese Mosque
Journal of Asian Architecture and Building Engineering, 2004
This paper aims at critically reviewing a number of theories and previous studies on the origin of the Javanese mosque. Some theories have been put forward by Dutch archeologists and historians since the 1930s, and were subject to debate until 1960s. Beyond this time, the debate was continued by an Indonesian archeologist in 1962/1963 and a French scholar in 1985. All of these theories will be reviewed as there are some doubts and unclear parts. The problems of each theory will be explained and discussed. Based on this review and critique, the most reliable theory will be asserted with new arguments and some evidence from Javanese temple reliefs.
Archaeological Study of Islamic History in Minahasa
ADDIN, 2020
This article shed light on an archaeological study about the spread of Islam in the land of Minahasa of North Sulawesi Province. As the biggest ethnic group living in North Sulawesi Province, most of its people are Christians. Islam arrival in Minahasa carried by Arab traders, habaib from Hadramaut, and political prisoners (Kiai Modjo, Tuanku Imam Bondjol, Kiai Ahmad Rivai, and Tubagus Buang). As a discipline with a focus on ancient cultural heritage, archaeology works based on the material culture taking the form of artifacts, ecofacts, or features. This study enables an investigation on Islamic history in Minahasa based existing physical cultural. The archaeological study on the history of spread of Islam in Minahasa is of novelty since the previous researches of the same topic were mostly conducted through manuscript and archive study. The result of the field observation reveals that the influence of Islamic culture in Minahasa comprises of some Islamic settlements, mosques, and ...
Indonesia and the Malay World, 2021
This study presents a distinctive type of Muslim gravestone found on the northern coast of Sumatra, Indonesia, that dates to the 15th century. These grave markers, locally known as plang-pleng, provide evidence for the formation and disappearance of an early form of vernacular Muslim material culture in Southeast Asia. We documented over 200 of these gravestones during a large-scale archaeological landscape survey. In this article, we present a typology of these gravestones based upon shape, morphology and ornamentation. We then discuss their geographical distribution and periodisation based on examples with dated Arabic inscriptions. Our results show that these gravestones were initially a cultural product of the historic trading settlement of Lamri dating from the early 15th century. By the middle of the 15th century, variations of these stones started to appear widely near the Aceh river. The plang-pleng tradition was displaced in the early 16th century by the batu Aceh gravestones associated with the Aceh sultanate, which became a standardised part of Muslim material culture in the region for the next two centuries.
Muslim Cultures of the Indian Ocean: Diversity and Pluralism, Past and Present, 2023
The moments when Islam is adopted by new peoples can be one of the most exciting for Islamic art and architecture. What elements of local culture were adapted to new purposes, and which were borrowed from other Muslim traditions? In the case of Nusantara, where Islam came late and penetrated slowly inwards from the coastal areas, the choices were many, ranging from the decorative exuberance of major cultic buildings of the previously dominant powers in the area, the Javanese Hindu-Buddhist Majapahit empire (1293 - early 16rh century) and its Buddhist and Hindu predecessors, to more soberly constructed vernacular architecture, and to the cultures of Arab, Persian, Indian and Chinese traders, Muslim and non-Muslim, who had been plying their wares through the Malacca straits for centuries. I argue that the Nusantara examples’ marrying of the grid plan, based primarily on earlier nine-bay examples, to the Chinese frame system, together with the vernacular tiered roofing system, resulted in a style that the was one of the most original in the Dar al-Islam. One of the wali sanga, Sunan Kalijaga, reputedly employed the Javanese shadow puppet theater (wayang) as an aid to spreading Islam. It is therefore not surprising, perhaps, that the syncretism that is seen in mosque plans is equally evident in decoration. This syncretistism has often been remarked upon, but I revisit some of the most important early examples to argue that Chinese motifs have an almost equal footing with pre-Islamic Javanese ones.