Analysing the Presence of Enslaved Black People in Ancient Java Society

This article analzses sixteen short stories in modern Javanese literature. Those short stories were published between 2003 and 2005 in Panjebar Semangat, a Javanese weekly periodical in Surabaya. Using Anderson’s concept of power in Java as the main theoretical framework, I delve into the sixteen short stories to understand how power operates after the 1998 Indonesia’s Reformation. In addition, I also use Anderson’s, Geertz’s, and Magnis-Suseno’s concepts of harmony in Javanese society as the second theoretical framework to analyze how the sixteen short stories reflect the relationship between the rulers and the people. The analysis shows that the sixteen short stories are loaded with the corrupt power causing disharmony in modern Javanese and Indonesian societies. The corrupt power in Indonesia did not only happen during the New Order regime but also in the Reformation Order regime. After the Reformation, people hoped that those in power would become much better in creating welfare, prosperity and justice for the people, but they were as corrupt as or even more corrupt than those during the New Order regime. The corruption of power has many manifestations which cause further distance between the rulers and the people, and thus creating disharmony in Javanese society. Since most authors of Javanese literature are from the ordinary people, they take side with the common people. Even though the analyzed short stories are far from being the voices of all people in Java, at least they represent the voice of the voiceless.

The Javanese society has a very old cultural background. One of the cultural heritage that is still favoured by the people of Java until now is storytelling. A story is a manifestation of people’s dream about their ideal world. This dream depicts the characters of the story they would like to see. The idea of a desired character is illustrated by various stories composed by authors. This occurs to this day. There are so many modern-day authors who have written their works within the framework of the old storytelling ideas. An author is indeed part of his community. It is inevitable that the author's thought is influenced by what happens in society. The image of the story created in his story certainly cannot be separated from all the things that exist in the community. Often a character of a traditional story becomes an inspiration for a modern author to create a character in the name and events in different packaging with no much difference in its sequence of events. Politik Tresna by Tulus Setyadi has a modern packaging of character and characterisation, but if traced deeply it turns out to be another form of character and characterization of well-known older stories.

The Manunggaling Kawula lan Gusti concept was found in Serat Nawa Ruci in the Middle Ages of Java in the 16th Century AD and was re-transformed into the New Javanese era in Dewa Ruci Fiber, Cabolek Fiber, Malaya Syeh Fiber until the 20th century AD in Fiber Sastra Jendra (Literature Aji Endra) which is still used today. Over five centuries, the concept experienced distortion of meaning far from the purpose and purpose of its writing. This study was analyzed using the theoretical basis of the R. G. Collingwood Historical Philosophy aimed to find out the development of Sufism in Java, the transformation of the spread of the concept in several Islamic Javanese texts derived from the Nawa Ruci Fiber, and its interpretation in the Fiber of Jendra's Literature. using historical research methods with heuristic steps, criticism, interpretation, and historiography. The manuscripts used obtained from utilizing manuscripts as a result of philological research or translation that have never been studied by others. This research found that in Indonesia, Sufi propagators of Islam in Java preached by combining local traditions with Islam, which led to the birth of Javanese Sufism.

Seventeen glass vessels and twenty glass beads recovered from the excavations at the ancient city of Malindi and the archaeological site of Mambrui in Kenya, east Africa were analysed using electron probe microanalysis (EPMA) and laser ablation-inductively coupled plasma-mass spectrometry (LA-ICP-MS). The results show that all of the glass samples are soda-lime-silica glass. They belong to the high alumina -plant ash glass type, characterised by high alumina and relatively low calcium contents, widely distributed in eastern (10th– 16th centuries AD) and southern Africa (13th - 15th centuries AD), Central Asia (9th– 14th centuries AD) and southeast Asia (12th– 13th centuries AD), made with plant ashes and sands. This is an understudied glass type for which previous research has indicated there were three types. When compared with published research on such glasses using Zr, Ti, Ba, Cr, La, Li, Cs, Na2O, MgO and CaO we have identified at least four different compositional groups of v-Na-Al glass: Types A, B, C and D. By comparing the results with contemporary v-Na-Al glass vessels and beads from Central Asia, Africa, and southeast Asia we show that most of the Malindi and Mambrui glass share similar characteristics to the compositions of Mapungubwe Oblate and some of the Madagascar glass beads from southern Africa. They belong to Type A v-Na-Al glass which is characterised by an elevated level of Ti and Ba and a relatively high ratios of Cr/La, relatively low Zr concentrations and low ratios of Zr/Ti. Differences in Zr, Li, MgO and Na2O concentrations in Type A glass indicates that there are subgroups which might derive from different glass workshop(s) specialising in Type A v-Na-Al glass production. Comparison with the chemical compositions of glass from Ghazni, Afghanistan and Termez, Uzbekistan, and by using lead isotope analysis, we suggest v-Na-Al glass was manufactured in Central Asia and possibly worked into vessels and beads there.

Archaeological Research on Islamic Pottery from Qal´eh Sang, Old Sirjan (Kerman Province, Iran)

This study discusses the phenomenon of tradisi sedekah bumi (giving alms to the mother Earth) in the Village of Made, Sambikerep, Surabaya. The tradition of giving alms to the mother Earth—which has been commonly performed by agrarian society (rural people) in Java as a manifestation of thankfulness upon “the Unseen Power” who is regarded as having power to determine successfulness and failure of harvest—has been, in fact, well preserved by the people of Made until the present days. It has been obviously known that the people of Made are no longer an agrarian society; rather they have become a part of a modern urban society of Surabaya. In other words, theological values of tradisi sedekah bumi performed by the people of Made are intended to be compatible with the development of modern social reality. The study, therefore, seeks to scrutinize the practice of tradisi sedekah bumi performed by the people of Made along with its theological dimensions. It is found that the tradition has been passed on generation to generation as a manifestation of gratefulness, an appreciation to the Earth, a means of strengthening brotherhood among the plural community, and a way to gain prosperity and blessing from God.

It is without doubt that Borobudur Temple is one of the world’s most exquisite Buddhist landmarks. The temple holds the “ratna mutu manikam” essence of the unparalleled Buddha Mahayana arts. Experts even believe that the highest point of Gupta arts can be located not in the land of India, but in central Java, and that is Borobudur Temple. There are others who also believe that Borobudur Temple is the most magnificent Buddhist creation throughout Asia.Borobodur Temple can be perceived as the climatic point of the Syailendra’s religious thinking and concepts and their people in Java. The temple is a representative case of the zenith of Buddhist civilization that was developed by Syailendrawangsa in Asia and outside Buddha’s place of birth in India. The thoughts and experiences of people of Ancient Java before the building of Borobudur Temple has in fact been gathered together and combined with the Buddhist architectural concept thus creating the Borobudur masterpiece. That being so, all cultural events before the building of Borobudur indisputably serve as the foundation for the building of this temple.This article seeks to examine possibilities of influence from Borobudur Temple which is a sacred building of Syailendra, as well as a monument of reference for many sacred temples in ancient Khmer. This is because for a long time, Borobudur Temple has been acknowledged as a masterpiece of the ingenious Ancient Java society. Borobudur holds knowledge values needed by humanity in the form of Buddhist religious architecture, beautiful art ornaments associated with Buddhism, and the sophisticated technology behind its construction.

Novel Corona Virus or later known as COVID-19 (Corona Virus Disease 2019) is a virus that causes a global pandemic outbreak because it has infected around 123 countries in the world. The extraordinary effect of this virus causes countries that find citizens infected with this virus to set off dangerous alarms so that every citizen is careful so that there is no further spread. The government of the country has made many steps to anticipate the spread of this virus, by trying to quarantine the virus in a limited area. This has also been carried out by the Indonesian government which has also found its citizens are infected with the Corona virus, even the number is increasing every time. The government makes a Perpres, Virus Control Clusters from the central to regional levels, and starts implementing Large-Scale Social Barriers to the lowest level, with the hope that these efforts will be able to reduce the spread of COVID-19. One of the efforts to contain the spread of COVID-19 is by issuing a ban on carrying out Eid Al-Fitr homecoming in 2020, while for Indonesians, especially West Java residents, both those who live in West Java and those who have become residents of the capital, going home is a habit that is carried out. once a year every Eid or Idul Fitri leave. Will this prohibition be obeyed? This study aims to see how the process of seeking information for the people of West Java, and how the behavior of compliance with the Eid homecoming prohibition in West Java society. Based on the theory of behavior change, the behavior of the people of West Java is driven by attitudes towards COVID-19, coupled with figures as subjective norms, and sanctions that are applied as behavior controllers, showing that even though West Java residents are concerned that COVID-19 is not life threatening, but because it still has figures of regional heads and officials who guard, as well as doubts that feel real make most people choose not to go home for Eid 2020

The 2019 presidential election left residue that threatened the security of the people of West Java. The residue is political polarization that still occurs even though the 2019 elections already finish for a long time, and a new government has been formed. At this moment, Joko Widodo and Prabowo Subianto are both sitting in government does not affect the polarization that occurs in society. West Java is a province with nearly 20 percent of the national vote and the highest number of voters in Indonesia and has always been an arena for open political battles in every general election. With political polarization overlaid with identity politics, the security of the people of West Java is threatened. Therefore, this article will examine how political polarization in West Java and security guarantees from the local government for its people. In analyzing this research, the author used the concept of human security Mary Kaldor (2007) with a descriptive qualitative methodology through a phenomenological approach. The research concluded that the security conditions in West Java were relatively conducive and the West Java provincial government continued to carry out development according to the community's needs. So that prosperity and independence can be realized in every individual in West Java society.

The entry of Islam in Java resulted in a meeting of new cultures into the level of community life in Java. This study aims to provide an overview of the cultural influences brought by Islam to previous cultures that already exist in Java, especially in the community calendar system used. The results of the study show that Javanese society before the arrival of Islam has several calendar of Pranatamangsa calendar (calendar season) and calendar Saka or Java (calendar from Hindu India). After the entry of Islam, bring a new calendar of the Hijri calendar. Then In the year 1625 M, Sri Sultan Muhammad or famous with Sultan Agung Anyokrokusumo trying hard to spread the religion of Islam on the island of Java in the kingdom of Mataram by issuing a decree to change the calendar Saka. The calendar dates in Java were used until the 17th century, since that time the acculturation of two calendars, the Hijri calendar with the calendar Saka, the result of change is by changing the months on the calendar Saka into the calendar month of Hijri and Calendar Saka calendar is replaced by the term hijaiyah in the Qur'an.

Religious social movements are very interesting to be studied because this phenomenon is affecting the urban and rural communities, among the rich and the poor people, the educated and the less educated. The purpose of this study was to analyze several religious social movements in Java in the 19Th – 20Th centuries. The methods used are historical methods that include: Source feeding (main source is reference), Source Critique (source test), Interpretation of fact (analyzing the fact), and Historiography (writing research results) in the form of Journal Articles. Religious Social Symbols arise as a result of a depressed society, oppressed by the political system, or poverty as a result of colonial exploitation. For indigenous and less religious societies social pressures breed social protest movements and social revolutions. Meanwhile, in the Javanese society that has social and religious characteristics make the nature of the movement multidimensional. The form of movement is a blend of social movements that lead in the form of protests and revolutions, on the other hand formed religious movements that are politer nature because it is related to the life of the world and the hereafter. In various religious social movements in Java include the Nativist movement, Millennial/millenarianism, Messianic, Nostalgic, sectarian, and Revivalist. The movement emerged as a social impact of the Dutch colonization in the form of Cultivation which gave birth to the suffering of the people in the economic and social fields.

Islamic diaspora throughout the world has its own characteristics depending on cultural context in each region. Observing the characteristics of the entry process and the rise of Islam in Java in the past, Indonesia can be viewed significantly through a linguistic perspective. By focusing on the narratives of how Islam was constructed in Java by kiai, we will be able to understand that the pattern of the entry process and the rise of Islam in Java emerged through“language diplomacy.” There are various symbols which later became the symbol system in Islamic languages that were contextualized to Javanese language and knowledge systems. In other words, I see that language in this context is a symbol system. These symbols are a strategy of how Islam was “planted” and developed in Java. I will compare the symbol system of the language in the Quran as the Great Tradition of Islam with a symbol system on the narratives that a kiai expressed in Javanese society as the Little Tradition. By taking some narratives that the kiai gave to the Javanese Moslems in East Java region, this paper argues that the linguistic aspect in some narratives and Quran recitation which has the symbolic system of the language have an important role in planting and developing Islam in Java. This paper is based on ethnographic research-participant observation among Nahdlatul Ulama Muslim society in East Java, Indonesia and reviews Islamic narratives in society as an important unit of analysis.

<p>Historical accounts, archaeoseismic and paleoseismological evidence allowed us to reappraise two earthquakes affecting northeastern Sicily and southern Calabria in the 1st (probably between 14 and 37) and 4th (likely between 361 and 363) centuries AD, to obtain a better reconstruction of their effects and to reconsider their sources.The 1st century event damaged the area from Oppido (Calabria) to Tindari (Sicily), roughly that of the February 6, 1783 Calabria earthquake. The similitude of these earthquakes is further stressed by the fact that they generated tsunamis, as recorded by historical data and by the tsunami deposits found at Capo Peloro, the oldest dated 0-125 AD, the youngest linked to the 1783 event. These earthquakes could be related to the same Calabria seismic source: the Scilla fault. Northeastern Sicily and southern Calabria were also damaged by one or more earthquakes in the 4th century AD and several towns were rebuilt/restored at that time. The hit area roughly coincides with that of the Messina 1908 earthquake suggesting similar seismic sources for the events. However, because close in time, historical descriptions of the 4th century Sicilian earthquake were mixed with those of the 365 Crete earthquake that generated a basin-wide tsunami most likely reaching also the Sicilian coasts. Reevaluating location, size, damage area and tsunamigenic potential of these two earthquakes of the 1st and 4th centuries AD is relevant for reassessing the seismogenic and tsunamigenic potential of the faults around the Messina Strait and the seismic hazard of the affected areas.</p>

Towards the full spectrum of genes for human skin colour.

New archeointensity data from French Early Medieval pottery production (6th–10th century AD). Tracing 1500 years of geomagnetic field intensity variations in Western Europe