The Development of Maritime Culture in the Islamic Mataram Kingdom: Social, Ekonomic, and Political Dynamics During the Time of Sultan Agung (1613 – 1645 AD)

Building a “Maritime Community with a Shared Future” (MCSF) is a maritime development concept with Chinese characteristics proposed by Chinese President Xi Jinping in 2019. It is based on the rich cultural tradition and unique historical value of China’s maritime civilization. It aims to solve real ocean problems and has outlined the future direction of human ocean development from the perspective of China. The essence of the MCSF is an issue of both ocean cultural and development concepts. It is a conceptual issue that transcends specific national boundaries and regions and is based on how all of humankind, with common interests and common values, can develop in harmony with the oceans. It is not a covert discourse strategy adopted by China in order to realize its “maritime power” ambition, as occasionally described by some Western countries. Starting with an analysis of the essential nature and implications of maritime culture by Chinese researchers, this article clarifies and summarizes the interaction, exchange, and integration of Chinese maritime culture in East Asia from a historical perspective, and extracts the unique characteristics and values of Chinese maritime culture. From the perspective of human–sea interactions, the three historical stages, as well as the existing problems of transforming and upgrading human–ocean culture, are analyzed. The article also contrasts Chinese and Western maritime cultures and proposes to absorb the outstanding achievements of both Chinese and Western maritime civilizations into a common framework in order to fundamentally reverse the antagonistic human–sea relationship that has existed historically. Finally, we propose giving full play to the fundamental role of marine cultural exchange and integration and, through international cooperation on specific issues in the field of global ocean international relations, propose specific and feasible practical pathways to promoting the realization of the MCSF.

The study of Sultan Agung's da'wah strategy is a study to reveal historical facts that occurred in the past to be used as a guide in achieving a better future. Given that the glory of Mataram was in the power of Sultan Agung who led Mataram from 1613 to 1645. The theoretical framework used in this study is discourse analysis which is used as a knife to analyze Sultan Agung's da'wah strategies. Discourse analysis which is used as a theoretical framework uses the concept of Van Dick (1968). While the da'wah strategy referred to is the method of da'wah in general, namely the da'wah bil hal, the dakwah bil lisan, and the dakwah bil qalam This research resulted in the first findings that Sultan Agung's da'wah strategy was carried out with three oral da'wah strategies, carried out by Sultan Agung as seen in Sultan Agung's negotiations in expanding the power of Islamic Mataram at that time with neighboring kingdoms or countries. Da'wah bil Qalam, was done with phenomenal works, namely literary gending and astronomical works of the Kejawen calendar. Da'wah bilhal, that the personality of Sultan Agung is a personality that is gentle but firm in making decisions as the king has given uswah to his people. The second conclusion is that in social cognition, a king must have strength both physically, psychologically and mystically. In the social context, Sultan Agung's leadership is always colored by cultures that have always been developed by Sultan Agung, which is then carried out an acculturation of indigenous culture with Islamic culture.
 Keywords:Discourse Analysis, Da'wah Strategy, Sultan Agung Adi Prabu Hanyokrokusumo.

The study of Sultan Agung's da'wah strategy is a study to reveal historical facts that occurred in the past to be used as a guide in achieving a better future. Given that the glory of Mataram was in the power of Sultan Agung who led Mataram from 1613 to 1645. The theoretical framework used in this study is discourse analysis which is used as a knife to analyze Sultan Agung's da'wah strategies. Discourse analysis which is used as a theoretical framework uses the concept of Van Dick (1968). While the da'wah strategy referred to is the method of da'wah in general, namely the da'wah bil hal, the dakwah bil lisan, and the dakwah bil qalam This research resulted in the first findings that Sultan Agung's da'wah strategy was carried out with three oral da'wah strategies, carried out by Sultan Agung as seen in Sultan Agung's negotiations in expanding the power of Islamic Mataram at that time with neighboring kingdoms or countries. Da'wah bil Qalam, was done with phenomenal works, namely literary gending and astronomical works of the Kejawen calendar. Da'wah bilhal, that the personality of Sultan Agung is a personality that is gentle but firm in making decisions as the king has given uswah to his people. The second conclusion is that in social cognition, a king must have strength both physically, psychologically and mystically. In the social context, Sultan Agung's leadership is always colored by cultures that have always been developed by Sultan Agung, which is then carried out an acculturation of indigenous culture with Islamic culture. Keywords:Discourse Analysis, Da'wah Strategy, Sultan Agung Adi Prabu Hanyokrokusumo.

The transformation of Java into a stronghold of Islam can be attributed to the emergence and evolution of Islamic boarding schools, which played a crucial role in disseminating the religion across the region. Initially rooted in the assimilation of the elitist Hindu-Javanese mandala educational model. Throughout their evolution, Islamic boarding schools were instrumental in shaping Islamic politics, particularly during the Sultanate of Demak to Pajang. The influential Walisanga, also known as Kyai of the pesantren, served as pillars in teaching, fighting, and sustaining the sultanates. A qualitative historical research approach using literary sources delves into the factors behind Mataram's diminishing support for the political role of the santri, Sultan Agung's subsequent actions, and the resulting impacts. The study concludes that the King of Mataram perceived the political influence of Islamic boarding schools, especially the former Walisanga Islamic boarding school, as an obstacle to absolute authoritarianism. Sultan Agung's ambition to become the sole ruler comparable to the greatness of Majapahit was hindered. Following the collapse of the political role of Islamic boarding schools, Sultan Agung asserted himself as Agung Binathara, reinforcing acculturative Islamic culture through the Islamic-Javanese calendar and traditions. The aftermath included authorities' arrogance towards Islamic boarding schools, leading Amangkurat I to replace Sultan Agung through the arbitrary slaughter of Kyai and santri. Additionally, this era gave rise to Islamic-Javanese syncretic traditions at the Mataram Palace, encompassing the garbage ceremony, bedoyo tawang dance, belief in the supernatural powers of heirlooms, and the Kejawen concept, embodying Javanese-Islamic syncretism.

The now obscure edited volume The Decorative Arts of the Mariner, published in 1966 and edited by Gervis Frere-Cook, former Naval Lieutenant Commander and Director of the Royal Navy Submarine Museum in Gosport, presents a dazzling array of maritime ornament and artefacts, from the Oseberg Viking ship through Maori canoes, scrimshaw and steamship smokestacks to the mid-twentieth-century prow emblems of the Norwegian Fred Olsen Line.1 As one of its contributors argues, 'There is a basic beauty in the ship and in the sea that lends itself naturally to decorative purposes.'2 Many of the objects featured are of high technical and conceptual quality, and would now be classified as sculpture. The way in which the material in this 1960s volume is framed, however, and the terminology used, tells us much about the neglect into which maritime culture has fallen. To be 'decorative' is to be instantly marginalized as not serious: a luxury or indulgence rather than an integral part of society's cultural, economic or political functions and processes. The outmoded term 'mariner' also suggests a romantic past, in both senses of that word (with obvious echoes of Coleridge). It seems nostalgic for a golden age of sail, and for a past whose maritime bearings were at that moment fading from public view.A different sense of the maritime material environment is captured in the extended sculptural imagery used by J. C. Beaglehole in his preface to the collected edition of James Cook's diaries, published two year later in 1968, to evoke the extensive array of travel literature that arose in Britain in the eighteenth century. Beaglehole describes the books of this period as objects in themselves, likened metaphorically to:a fleet of first-raters lying now passively in harbour, their sails furled, their gun-ports closed, their splendid figure-heads and gilded sterns reflected palely in calm water, dutifully attended by their octavo frigates, their duodecimo sloops and cutters.3Again the visual presence evoked is compelling indeed and is now allied with the force of connoisseurial and technical language. The sculptural maritime realm seems to be historicized, archaic and inaccessible. How to harness the expertise of a former age and capture the visual and material impact of maritime sculpture while also attending to its social context is one of the challenges this subject presents, and one which this special issue sets out to address. The term 'maritime' itself encompasses the sculptural elements of both naval and merchant vessels, while the title of this special issue captures the breadth and variety of sculptural activities connected with the sea: deliberately setting out from a broad base which subsequent sculpture studies will refine and finesse.Maritime history and culture have been largely neglected in art historical scholarship during the last thirty years or so, in Britain and elsewhere. This is partly due to a broader social and cultural shift of focus away from maritime heritage, so dominant during the period spanning the late eighteenth and the early twentieth centuries, coupled with an uneasiness in Europe and the US about its imperial and colonial connotations, in particular its connections with slavery. In the light of new art historical approaches which embrace the complexities of understanding cultural forms within their contexts, however, the maritime is surely ripe for new exploration. Its visual and material cultures in particular deserve closer scrutiny as the focus of sustained research. If maritime cultures can be seen as both central and peripheral (as Geoff Quilley has commented on marine painting),4 then this strength can also be exploited: central to national identity but also marginal and 'other'. The space of the sea, whose borders with the land are in constant flux, and which is the arena for the movement of people and things across geographical and cultural boundaries, resists easy conceptualization and categorization. …

Decision model to integrate community preferences and nudges into the selection of alternatives in infrastructure development

This study describes the acculturation of Islam and local culture in Shalawat Ngelik and Kojan at the Maulidan Event at the Pathok Negoro Mlangi Mosque, Yogyakarta. Shalawat Ngelik is the recitation of Barjan's shalawat, which is read in a high voice at the time of the Mauludan event. Shalawat Ngelik and Kojan are typical Mlangi prayers that reflect the acculturation of culture and Islam, which have been rooted since the 18th century AD and have been maintained until now. For this reason, this study aims to explain the acculturation process of culture and Islam in the Ngelik and Kojan prayers at the Maulidan event at the Pathok Negoro Mlangi Mosque. This research method is a qualitative historical analysis approach. The results of this study explain that there is the acculturation of culture and Islam in the prayers of Ngelik and Kojan at the Maulidan event at the Pathok Negoro Mlangi Mosque, which can foster religious enthusiasm, care for traditions, and togetherness in the Mlangi community.

In the past, Indonesia wielded a significant influence over the Southeast Asia region and beyond, particularly through the Srivijaya Kingdom and later Majapahit's maritime prowess. Indonesia's natural affinity for maritime culture predates its very conception and is evident in the vast territorial waters surrounding almost all of its provinces. This unique geographical aspect makes Indonesia an archipelagic state with a maritime tradition. To support Indonesia's maritime defense, it is crucial to promote the prosperity of its maritime affairs. The country's national defense strategy takes into account its archipelagic nature. Maritime culture is a key aspect of the five pillars that drive Indonesia towards becoming a World Maritime Fulcrum. This policy point recognizes that a robust maritime culture is fundamental to the formation of Indonesia's maritime defense. Strong maritime culture begets a robust maritime defense, highlighting the interdependence of these two critical components. Keywords: maritime culture, maritime defense, maritime power, world maritime fulcrum

The underlying notion of this research was to investigate the Batik Latoh as one of maritime cultures of the Lasem community involved in the study of maritime history. The study of Indonesian history many times examined the events occurred on the land, even though more than half of Indonesian area covers the ocean. As the alternative of historical study, there is historical investigation based on maritime culture. This is a crucial issue recently since the area of Indonesia is mostly covered by the ocean. One of maritime history studies is the existing maritime potency in Lasem area. The batik of Lasem has the unique color of light red. The infiltrate of outside influence affects the pattern and color of batik. Batik latoh (genus of seaweeds/green algae) was the result of cross cultural of coastal Lasem people on the north coast of Java.

This research attempts to explore the complexity of the interactions between terrorism, politics, and social dynamics in an increasingly interconnected world. In a global context filled with the threat of terrorism, there is an urgent need to understand the varying definitions of terrorism that are shaped by different political and ideological perspectives. The methodological approach used in this study is a qualitative descriptive analysis. This research highlights that terrorism is not only an act of violence but also a social construct influenced by historical, cultural, and power factors. Through an analysis of the politicization of terrorism, this study demonstrates how terrorism is closely related to political leadership, thereby emphasizing that the relationship between politics and terrorism is a mutually influencing cyclical interaction. This study also discusses the challenges faced in countering terrorism related to existing policies and emphasizes the need for a multifaceted approach and a deeper contextual understanding. The conclusion of this analysis emphasizes that a comprehensive understanding of the relationship between terrorism and political dynamics is crucial for formulating adaptive and effective counter-terrorism policies.

<p><em>The topic of this paper is about Cultural Acculturation. The main reason this research was raised because in Kisaran, Asahan Regency, there has been a cultural acculturation between the Toba Batak and Malay. The Toba Batak tribe located in Toba Regency is a migrant tribe that has entered the lowlands of the east coast, especially in Asahan Regency which is rich in agricultural and plantation resources. Cultural diversity between the Batak and Malay tribes occurred in Asahan when the Batak people migrated to the Malay lands. This study explains First, how the process of Batak-Malay cultural acculturation occurred in Kisaran. Second, it explains the Migration and Integration of Batak culture into Malay culture in Kisaran Asahan. Third, the forms of Cultural Acculturation between Batak and Malay. The method used in this study is Qualitative with a Historical approach. The location of the research was carried out around the Kisaran city area, Asahan Regency. Data was obtained through an in-depth interview process involving informants, community leaders, religious leaders and academics. Then other data is strengthened from reputable books and journals related to the topic being studied. This study found that in Kisaran, Asahan Regency, there has been a Cultural Acculturation where the Batak people have carried out traditions and customs from the Malays. The acculturation between these two cultures gave birth to a Malay culture that has characteristics that are different from the Malay culture in the archipelago. The Malays in this city have traits and characteristics that tend to be rough and tough, like the character of the Toba Batak ethnic group.</em></p>

Films are popularly believed to be reflection of reality as well as a representation of the societies in which they were produced. They are excellent windows into their societies of origin and could thus serve as good anthropological or historical documents containing data about socio-political events that have happened in their societies of origin. One of the multiple data one can extract/gather from films is the socio-cultural and political dynamics prevailing in the society in which the films subsist. This paper attempts to illustrate this thesis through a review of relevant Bollywood and Nollywood films. Specifically, the study hinges on a review of relevant selected films to show how Bollywood and Nollywood are a reflection of cultural and political dynamics in India and Nigeria respectively. The paper starts with a brief background which examines the extent to which Nollywood and Bollywood films could be considered a reflection of contemporary Nigeria and India. It proceeds to defining the concept of cultural and political dynamics, with strict respect to the Indian and Nigerian experiences. The paper ends up with an examination of how these cultural and political dynamics are reflected in relevant Bollywood and Nollywood films. It concludes that both Nigerian and Bollywood films reflect social and political dynamics in their societies of origin in the same way.

The problem studied in this research is perception the company about Social and political dynamics in Polewali Mandar regency . This research uses a quantitative descriptive research design to explain qualitative research phenomena. For this reason, the research approach uses a combination of qualitative and quantitative methods for community perceptions of social and political dynamics in Polewali Mandar Regency . The data collection techniques used were surveys, interviews and observations. The research results show that, based on the research results, it can be concluded that perception the company about the social and political dynamics in Polewali Mandar Regency which includes social conditions, economic conditions, political conditions, security conditions, law enforcement conditions, regional government performance, general problems and special problems are good, this is marked by the greatest number of several evaluation indicators of The various conditions that occur in society are in good percentage . Meanwhile, the lowest value of the indicator is a bad rating. Community perception of social and political dynamics of residents of Polewali Mandar regency seen from the perspective of functionalism theory It is very diverse, there are some people who have positive perceptions and others who have negative perceptions accompanied by factors that influence it , but overall, in the socio-political dynamics that occur, the Polwali community Mandar has a positive response .

The aim of this chapter is to develop the measurement of corporate legitimacy among Government-linked Companies (GLCs) in Malaysia. Corporate legitimacy is important for determining the survival of the corporation. The term of legitimacy can be classified into three different aspects, namely, political, economic, and social legitimacy. Political legitimacy indicates the right to govern and rule; economic legitimacy reflects on success through product selling, customers’ satisfaction, and providing better services and goods. However, in the corporate sectors, corporate social responsibility is used as a platform not only to gain economic legitimacy, but most importantly to achieve social legitimacy. Social legitimacy focuses on corporation as a societal institution that is more complex by combining the social norms, values, and expectation. With the above argument, this chapter explores how corporate social responsibility (or corporate responsibility) can be used to show societal acceptance reflecting their corporate legitimacy. The corporations are expected to be socially acceptable according to social norms, values, and beliefs. The growth of the corporation has faced a number of challenges in gaining and maintaining their existence. While the corporations are expected to deal with the challenges effectively, the corporations must also be relevant in the eyes of the stakeholders. To establish this, corporations emphasized on gaining and maintaining legitimacy through various mechanisms. The principles of legitimacy are related to the conformity to the norms, values, and expectation of their stakeholders’ engagement through corporate social activities. The study employed a cross-sectional sample survey designed to collect data from a pre-selected list of non-governmental organization (NGOs) obtained from the Registrar of Societies, Malaysia. From a list of about 22,000 societies, 377 were shortlisted covering five categories of societies: community welfare, education, sport, social and recreation, and business and trade union. This study measured three dimensions of corporate legitimacy comprising pragmatic, moral, and cognitive legitimacy. Using Partial Least Square-Structural Equation Modeling (PLS-SEM), this study found that there is a high level of corporate legitimacy from the perspective of NGOs, which indicated that the NGOs highly view the corporate legitimacy of Malaysian GLCs through their corporate responsibility activities.

The historical documents and archaeological discoveries inform that sophisticated maritime cultures had been developed thousands of years ago along southeast coast of China and adjacent Southeast Asia. The indigenous Bai Yue (百越) ethnicities carried out early navigation between the coastal region East and Southeast Asia since Neolithic age, that is earlier before than the migration of Han people from North to South 2000 years ago (Chang, K.C. 1989; Rolett, B.V. 2007; Wu, C.M. 2019). These Neolithic seafaring groups have also been taken as the origin of the Pacific Austronesians (Chang, K.C. et al. 1964; Chang, K.C. 1987a; Rolett, B.V. et al. 2002; Wu, C.M. 2012a). By what kind of craft did they take on the great sea thousands of years ago? Archaeologists, historians, ethno-historians, and maritime culture researchers argued with different viewpoints.