Reinterpreting Kuta Bara of East Java: Historiographical, Archaeological and Cultural Deconstruction

This chapter examines oral traditions as they pertain to the origins and historical contexts of Ottoman monuments erected in the Balkans. The author focuses on one specific monument, a sixteenth-century mosque in the Bosnian-Herzegovinian town of Foca, which was destroyed during the war in 1993. He evaluates how the content of an oral tradition recorded in the late nineteenth century, that narrated the foundation of this mosque three centuries earlier, relates to information gathered from textual sources and material evidence. The Mosque of Focan included a detailed oral tradition about the circumstances of its construction. In its design, the monument is a typical example of a medium-sized provincial congregational mosque: it is a near-cube measuring approximately 14 m square, constructed of limestone blocks, surmounted by a hemispherical dome with an internal diameter of approximately 11 m, and it is entered through a three-bay portico with three cupolas. Keywords: Balkans; Bosnian-Herzegovinian town; Foca; sixteenth-century mosque

As a crucial component of the materiality of the first world empire, textile culture documented in archival cuneiform documents, visual art, and archaeological materials from 1st-millennium BC Assyria enables historians to reconstruct the social identities, power visions, and economic systems of the people who ruled the “Land of Aššur”. Through the analysis of royal clothes, it is possible to form an idea of the clothing ensemble, the aesthetic, and power visions that shaped the presence of the king and his queen in public ceremonies and in visual art narratives, and to see how royal textile art played a role in political communication. Royal garments, combined with power accessories such as royal insignia and other objects, represented a powerful means to visualize royal personhood and what the institution of Assyrian kingship meant in the imperial phase of Assyrian history. Representations of royal scenes in visual art integrate the documentary picture from texts and archaeological materials and show how the royal costume developed over the Neo-Assyrian period and how the centrality and superior status of the royal person were emphasised by visual interaction between the king’s clothes and other textiles in the scene. Queenly garments represent another channel for the communication of the success of the Assyrian imperial project. Less represented in textual sources and material evidence are other upper-class sectors of Assyrian imperial society, in which textiles equally played an important role as markers of social identity and status. Non-royal textiles were an integral part of power narratives in the Neo-Assyrian age, contributing to create the sense of a common Assyrian identity, of elite’s unity and cohesion, and full adherence to the imperial project.

Religious heritage management encompasses the proactive preservation of cultural, spiritual, and architectural treasures embodied within religious sites. Traditional approaches to heritage conservation face challenges such as rapid urbanisation and insufficient funding, prompting the integration of digital technologies like augmented reality (AR) to recreate the past in virtual formats. Also, AR overlays digital information onto real-world environments, providing visitors with interactive and immersive experiences that deepen their understanding of historical and cultural significance. The book chapter encompasses a dual methodology consisting of a systematic review of existing literature and a detailed case analysis to examine the role of AR in enhancing visitor experiences at religious historic sites. It revealed that the integration of AR in religious heritage management offers immersive experiences, deepening understanding of historical sites. AR promotes sustainability by involving communities in conservation. Collaboration between stakeholders is vital for responsible integration into religious tourism.

«Adopting an interdisciplinary approach to a range of visual and textual material, this engaging and illuminating collection compels twenty-first-century readers to take a fresh look at the multiple ways in which readers and reading were represented in the long nineteenth century.» (Professor Julia Thomas, Cardiff University) The long nineteenth century saw a prolific increase in the number of books being produced and read and, consequently, in the number of visual and textual discourses about reading. This collection examines a range of visual and textual iconographies of readers produced during this period and maps the ways in which such representations engaged with crucial issues of the time, including literary value, gender formation, familial relationships, the pursuit of leisure and the understanding of new technologies. Gauging the ways in which Victorians conceptualized reading has often relied on textual sources, but here we recognize and elaborate the importance of visual culture – often in dialogue with textual evidence – in shaping the way people read and thought about reading. This book brings together historians, literary scholars and art historians using a range of methodologies and theoretical approaches to address ideas of readership found in fine art, photography, arts and craft, illustration, novels, diaries and essays. The volume shows how the field of readership studies can be enriched and furthered through an interdisciplinary approach and, in particular, through an exploration of the visual iconography of readers and reading.

IntroductionTobacco advertisement bans in Indonesia are rare and seldom evaluated. The recent introduction of an outdoor tobacco advertisement (OTA) ban in Banyuwangi District, East Java, Indonesia provided an opportunity to...

Abdurrahman Wahid, well-known as Gus Dur, is the fourth president of Indonesia. He was also the leader of Nahdlatul Ulama’ (NU), the largest Muslim organization in the country. Located in the area of Pesantren (Islamic boarding school) Tebuireng, Jombang, East Java, his grave is one the most visited places for pilgrimage, not only in Java, but also in Indonesia. It is reported that in 2017, “more than 3.000 people visit the grave per day, and can increase three times as much during Saturday and Sunday”. Due to the growing number of visitors, the grave has been renovated, and infrastructural facilities have been built, including the establishment of museum, monument, library, and area of parking. It is noteworthy that pilgrimage to particular religious sites has been called as wisata religi (religious tourism). For example, Gus Dur’s grave has been awarded as the best religious tourism in East Java by Anugerah Wisata Jawa Timur (AWJ) in 2017. This is interesting, as it implies that pilgrimage is not always religious, but also may contain secular instances. This article, thus, seeks to investigate how the religious and the secular go hand in hand in the context of pilgrimage by using Gus Dur’s grave as a case of study. I would argue that the problems should be putted in the context of debate over pilgrimage and tourism, considering that the term wisata religi or religious tourism has been attributed to religious sites and gravesites in particular which have been objectified as a tourist site. Pilgrimage is not merely about religious-based practices, but also about tourist practices. Therefore, this implies that pilgrimage and tourism cannot be viewed in a binary opposition. In the context of global tourism, both are intertwined and overlapped in some ways. In other words, pilgrimage may contain both religious and secular elements. Keywords: Gus Dur’s Grave, Pilgrimage, Tourism, Religious, Secular

The expansion of Islam in Indonesia started in the middle of the 7th century AD. The expansion of Islam cannot be separated from the role of Walisongo as the guardian and assembly of Sufism experts in Indonesia, especially in Java. Sunan Ampel became one of the figures who made a major contribution to spreading Islam in East Java. The aim of this research is to find out the background of Sunan Ampel to Java and how Sunan Ampel spread Islam with his preaching in East Java. This research aims to understand the strategies used by Sunan Ampel while spreading Islam in East Java. This research uses a historical research method with a qualitative research model. The main sources used in carrying out this research are several books, journals, and babad that are relevant to the research topic studied. The results and discussion of this research concluded that Sunan Ampel's da'wah strategy through marriage, relatives, and building mosques and Islamic boarding schools, as well as teaching Islamic knowledge to the surrounding community seemed still not practical and was still considered difficult to accept by the surrounding community at that time. Keywords: Sunan Ampel; Preaching; Surabaya; East Java.

JBI has long held the view that an inclusive approach to the conceptualization of what counts as evidence is important to the evidence-based movement. JBI's approach for appraising textual evidence had encompassed all forms of text (narrative, opinion, and policy), with one general tool used to guide critical appraisal. The proliferation of textual evidence and increase in textual evidence reviews demonstrate the need to reconceptualize JBI's methodological approach to critically appraising textual evidence. The objective of this paper is to outline the updated methodological approach to systematic reviews of textual evidence, especially in relation to the development of 3 separate critical appraisal tools for narrative, expert opinion, and policy text. Using an adapted Delphi approach, the JBI Textual Evidence Methodology Group convened over several rounds of meetings and discussions with international experts to reach consensus on the reconceptualization of critical appraisal tools for textual evidence sources. Strategies to effectively interrogate the legitimacy and authenticity of sources were found to be dependent upon the type of textual evidence under review. Therefore, 3 separate critical appraisal tools for narrative, expert opinion, and policy text were developed. This paper provides an overview of the development of 3 separate critical appraisal tools, highlighting the complex nature of textual evidence data sources.

This article aims to provide an interpretation of 16th Century colonial chronicles of Santiago del Estero Province based on the queries and results of archaeological research. It refers specifically to the so-called “Diaguita”, “Tonocote”, “Lule” and “Juri” groups, focusing on the inconsistencies emerging from the confrontation between diverse textual sources and material evidence such as the weak archeological traces from the “Diaguita culture” in Santiago del Estero.

Reviewed by: Medieval Clothing and Textiles ed. by Monica L. Wright, Robin Netherton and Gale R. Owen-Crocker Julie Hotchin Wright, Monica L., Robin Netherton, and Gale R. Owen-Crocker, eds, Medieval Clothing and Textiles, Volume 15, Woodbridge, The Boydell Press, 2019; hardback; pp. xiii, 195; 36 b/w illustrations, 3 colour plates; R.R.P. US$70.00, £40.00; ISBN 9781783274123. For fifteen years Medieval Clothing and Textiles has provided a forum for interdisciplinary research into ‘the fabric of the medieval world’ (p. xi). The seven articles in this issue exhibit the excellent scholarship for which the series is known. The contributors are concerned with various aspects of the manufacture, materiality, use, and cultural meanings of cloth and clothing. They examine evidence from the early to the late Middle Ages, extending from Scandinavia to southern Europe. This volume marks a transition for the series, with Monica Wright assuming the role as lead editor of this issue while founding editors Robin Netherton and Gale Owen-Crocker step back from steering this influential series. Gale Owen-Crocker, who has been a driving force in textile studies for nearly five decades, opens the volume with a succinct and characteristically perceptive survey of the state of the field. Presenting an overview of textile studies [End Page 256] for researchers new to the field, she considers methodological and interpretive challenges in the analysis of material textile artefacts, textual evidence, and discusses recent theoretically informed approaches such as object biographies. The footnotes are replete with references to databases, repositories, sources, and other research guides, all of which are introduced with informed commentary to orient readers to the key resources for medieval textile studies. Researchers new to the field will find much of value here, and the article is ideally suited to teaching. Two articles engage with questions about the materiality of textiles and how it influences the cultural meanings of cloth and clothing. Working from the critical insight that material resonances matter for metaphor, Maren Clegg Hyer examines the interplay between interlace designs in Anglo-Saxon textiles and literature as expressed in the metaphor of ‘wordweaving’. Her analysis of Latin and vernacular poetry demonstrates how authors drew on the familiar, recognizable patterns of textile and manuscript interlace design to create ‘experientially resonant’ poetic metaphors particular to their historical place and context. In the other article to examine textile artefacts, Tina Anderlini undertakes a comprehensive analysis of medallion silks. Drawing on surviving fragments, textual, visual, and material evidence, she demonstrates the importance of these luxury fabrics for display in religious settings. She also shows how these textiles influenced other aspects of material culture, examining wall painting, sculpture, and mosaics to demonstrate how the roundel design of these silks served as a ‘source of inspiration for other arts and a strong sign of sanctity, honour, power, and wealth’ (p. 136). An unusual depiction of weaving cloth is the focus of Joanne W. Anderson’s study of a painted Annunciation scene in a church in South Tyrol. Focusing on the depictions of the Virgin weaving and an unfinished heraldic textile on her loom, Anderson deftly contextualizes the imagery to show how it expresses the devotional and social identities of the patrons. She concludes that material processes of cloth production also serve as a metaphor for creation, ‘of both things and life in the making’ (p. 159). A theme taken up by several contributors is how clothing signifies identity, denotes personal change, and mediates social relations. Through an intertextual analysis of the depiction of attire and changes of dress in The Niebelungenlied and the Völsunga Saga, Elizabeth M. Swedo argues that clothing was a ‘versatile and powerful signifier’ (p. 54). She distinguishes aesthetic preferences for types of clothing in the two traditions, arguing that ‘fictive clothing’, especially that which served as the vehicle for narrative action, needed to resonate with the cultural expectations and social experience of the audience. The material and cultural importance of cloth and clothing in elite households is the subject of Hugh Thomas’s finely grained study of the use of textiles at the court of John I of England. Drawing on household accounts such as close rolls, this study models approaches to...

<p><em>This article aims to provide a description and analysis of the changes in the style of education of Al-Irsyad organization in East Java from 1919 to 1984. The style of Arabism that is closely related to Al-Irsyad is gradually fading. This study uses historical research methods with the primary sources used being official organization documents and direct witnesses. The results of this study indicate that Al-Irsyad education in East Java had a shifting in style, from bolder Arabism to tending to be normative and inclusive. This shifting was caused by the formalization of the government's education curriculum, the needs of the times, and demands for adjustment to the local indigenous people. One of the main consequences of this shift was the decline in the number of educators and scholars from Al-Irsyad’s education.</em></p>

This study deals with the buildings and sites destroyed during the war in Bosnia and Herzegovina, mostly carrying cultural and historical importance. In the last two decades in Bosnia and Herzegovina, there has been an actual reconstruction or restoration of cultural heritage, some of which have been included on the UNESCO World Heritage List. Indeed, "facsimile" reconstruction is often the case, based on the concept "as it was, where it was". Citizens of other faiths and nationalities have often given material and/or moral support to the reconstruction of "different" religious sites, confirming the thesis that they associate one part of their identity with "different". It was the first major war in Europe after World War II, where a great number of cultural goods were destroyed as symbols related to the identities of entire nations. Therefore, the response related to the reconstructions was similar to Europe's response after 1945 and represented a contribution to reconciliation, alleviation of collective trauma, and the development of intercultural dialogue and tourism. The study included an observation method for data collection. Based on conducted observations, the archival method was used for the investigation of documents and textual material, finding data inform of historical documents on architects, designers, the purpose of the settings, constructions, reconstructions, their interaction with areas, proofs on heritage values, and significance for the tourism of Bosnia and Herzegovina. A ll the aforementioned confirms the thesis that from today's perspective, the restored or reconstructed areas are the bearers of intercultural dialogue and the tourist potential of local communities and that reconstruction as the method has a very big role in the peace-building process.

This chapter discuss regarding conservation of the historical town of Malolos, its rich cultural heritage through conservation management. Cultural heritage refers to all the components that were essential for human society to function. These, both tangible and intangible, are passed through generations undergoing changes with time. This study will pursue by providing a conservation management plan to rescu e Kamestizuhan, the Heritage District of Malolos, to withstand the effects of commercialization to urban morphology. This chapter presents the research methods and techniques, the sample of the study, the research instruments, the data collection, and the data processing and statistical treatment used. The historical context was established through a review of archival materials. Relevant documents from the Malolos City Government were gathered and reviewed to determine the past and present plan of action, if there is one, in protecting and preserving the heritage district. To ascertain the effects of commercialization in Kamestizuhan Heritage District, records of Malolos' socioeconomic profile were also examined. There is no regulation or clear policies being strictly implemented by the local government to safeguard and protect the Heritage District of Malolos Zones, according to interviews with politicians, local historians, academics, conservationists, and other stakeholders. The result of comparative analysis shows that since 2001 that Malolos became a heritage zone, it has produced three Ordinances, with No IRR unlike Vigan and Iloilo. The absence of IRR was affirmed by the documentary evidence, testimonials of the interviewees, and supported by the result of the conducted survey. With the use of the comparative historical method, local historic towns with successful conservation approach were compared to serve as guide in determining applicable considerations for the proposal. Photo-documentation, the use of mapping and inventory led to the discovery that some ancestral homes had been destroyed and sold as a result of commercialization. Survey results also indicate that the majority of the population is not very knowledgeable about Kamestizuhan's historical significance. In the end, the study developed guidelines for protecting Malolos' Kamestizuhan Heritage District from commercialization.

The study explored the untold stories of the heritage churches in Tayabas City built between the 17th to 18th centuries during the colonization of the Spanish administration. These churches are now declared by the National Museum of the Philippines as national cultural treasures. The researcher became interested in studying those churches because of their cultural and historical significance. Hence. the study is focused on the untold story of the heritage churches in Tayabas City. Specifically, this study sought to unearth the written historical profile of the heritage churches and the untold stories of these heritage churches. The study employed historical methods including archival method, oral tradition, and analysis of secondary sources. There are five participants in the study and they were chosen purposively. The participants include the (1) head of the Cultural Heritage Organization, (2) a Local Historian, (3) a Local Government Unit Official, (4) 80 years old resident of Tayabas City and (5) a member of the clergy in the Diocese of Lucena. They are all resident of Tayabas City. The study found out that the three new declared heritage churches were built during the 17th to 18th century during the Spanish colonization of the Philippines. The construction was overseen by the Franciscan Friars. The Hermita Nuestra Señora de Angustias was a traditional funeral place from the Spanish era until today. The Camposanto para los Indios is a burial place of native Filipinos or Indios while the Santuario de las Almas was the burial place of wealthy Filipinos and Spaniards or Peninsulares.In the heritage churches, the Hermita Nuestra Señora de Angustias is a place where the Turumba festival is celebrated this also has an impact on the livelihood of Tayabasin. The disappearance of the image of Our Lady of Sorrows during the Spanish period and the foundation of the chapel was a miraculous and spiritual incident that happened in the chapel. In Santuario de las Almas and Camposanto para los Indios, there are many prominent individuals buried in the cemeteries within the heritage churches, and this is used as the burial sites. This is also used in different events such as festivals, novenas, and masses. Local business and tourism influenced the economy during Undas. Based on the findings and analysis of the study, a heritage book was developed highlighting the untold stories of the heritage churches in Tayabas City.

Este artículo presenta un panorama histórico de las redes de sitios y agentes que fueron instrumentales en la creación y circulación de las diferentes variedades de budismo esotérico (o tántrico) entre los siglos VII y XIII hasta su casi desaparición. El autor aborda el estudio del budismo esotérico desde una perspectiva geográfica amplia, hace hincapié en las interacciones marítimas que se produjeron a través de las llamadas «Rutas Marítimas de la Seda» en el curso de varios siglos y avanza en una narrativa histórica complementaria que toma las conexiones marítimas. Basado en evidencias textuales, materiales y arqueológicas diseminadas en toda el Asia marítima, muestra cómo migraron los maestros budistas tántricos de la «primera ola» a distintos puntos del Asia, donde evolucionaba y se consolidaba el nuevo paradigma tántrico gracias al patrocinio de dinastías como las de los Śailendras, Yarlung y Tang. Durante la expansión de la «segunda ola», los cultos tántricos que giraban en torno a aspectos sumamente esotéricos y militares de las deidades (como Heruka y Hevajra) tuvieron como seguidores al Kublai Kan en la China, a Kṛtanagara en Java oriental y a Jayavarman VII en Camboya, entre otros, hasta su posterior desaparición. El trabajo sostiene que aparte de las contingencias sociopolíticas, tales cambios de paradigma pueden haber ocurrido como resultado de «reformas» religiosas que promovieron un giro hacia las variedades no esotéricas -es decir, variantes mágicomísticas- de las tradiciones budistas (como sucedió, por ejemplo, en Sri Lanka y, en una fecha posterior, en Myanmar y Camboya con respecto a la prevalencia del budismo Therāvada sobre el Mahāyāna y Vajrayāna o incluso diferentes religiones como sucedió, por ejemplo, en Java Central). Finalmente el artículo sienta las bases para continuar los estudios académicos para identificar las redes de practicantes no institucionalizados que contribuyeron a la difusión de las formas del tantrismo en el Asia marítima. AbstractThis article presents a historical overview covering the networks of places and agents that were instrumental to the rise and spread of the different varieties of Esoteric (or: Tantric) Buddhism between the 7th and 13th centuries until near vanishing point. The author approaches the study of Esoteric Buddhism from a broad geographical perspective, emphasizing the maritime interactions that took place through the so-called “Maritime Silk Routes” over the course of several centuries, and provides with a supporting historical narrative based on maritime linking. On the basis of textual, material, and archaeological evidence disseminated throughout all Maritime Asia, the author shows how Tantric Buddhist masters of the « first wave » migrated to different Asian locations, where the new Tantric paradigm was developed and consolidated thanks to the sponsorship of dynasties such as the Śailendras, the Yarlungs, and the Tangs. During the « second wave » of expansion, Tantric cults revolving around highly esoteric and martial aspects of deities (such as Heruka and Hevajra) were followed by Kublai Khan in China, Kṛtanagara in East Java, and Jayavarman the VII in Cambodia, among others, until they eventually disappeared. This work argues that beyond socio-political contingencies, paradigm changes may have occurred as a result of religious “reforms” which promoted a shift towards non-esoteric varieties —that is, mystical-magical variants— of Buddhist traditions (as happened, for example, in Sri Lanka and, at a later date, in Myanmar and Cambodia as regards the prevalence of Theravāda Buddhism over Mahāyāna and Vajrayāna, or even different religions as happened, for example, in Central Java). Finally, the article sets a starting point to pursue further research to identify networks of non-institutionalized practitioners who contributed to the spread of forms of Tantrism across Maritime Asia.