Babad Tanah Jawi Research Articles

Representasi Amangkurat I dalam Babad Tanah Jawi Terjemahan W. L. Olthof dan Novel Amangkurat Karya Ardian Kresna

There is a difference in the depiction of Amangkurat I in the Babad Tanah Jawi (2008) and the novel Amangkurat (2012). The discussion on the figure of Amangkurat I, specifically in recent studies, has not been widely discussed. The purpose of this study is to determine the representation of the figure of Amangkurat I in both works. This research includes a qualitative-descriptive study. The data used are in the form of text content in both literary works, the author's background, discourse on character representation, and sociology of literature. Interpretation of data is carried out in accordance with the workings of the theory of sociology of literature. The results of the research show that there is a more positive impression of the image of Amangkurat I, when compared to the novel, which appears in the babad story. This impression appeared in several events, namely the early period after the coronation, the construction of the Plered palace, the death of the Mataram tumenggung, the death of the Queen of Malang, the gift of bekisar by Prince Pekik, and the escape to Betawi. Such a narrative in the Babad Tanah Jawi can be assumed as an effort to legitimize the authorities. Then, the different depictions that appear in Amangkurat's novel show the author's partiality towards Dutch records against the story in Babad Tanah Jawi. Thus, the presence of the novel Amangkurat can be interpreted as a reaction or response by Ardian Kresna to the story in the Babad Tanah Jawi.
 Keywords: Representation, Amangkurat I, Babad Tanah Jawi, Amangkurat’s novel

Narrative Imagination of Islam in Nusantara: A Study on Islam in Babad Tanah Jawi and Babad Giyanti

The lack of research on literary elements in "babad" is in line with the limited study of Islamic elements within this genre. This research aims to analyze the Javanese poets' depictions of Islam in "Babad Tanah Jawi" and "Babad Giyanti." The study operates under the assumption that "babad" as literary works can allegorically create a contested space where Islam interacts with other traditions. A qualitative paradigm with a comparative structural approach is employed in this study, focusing on the narratives that shape the author's understanding of Islam in the 18th century. The findings of this research reveal that the court poet's portrayal of Islam in "Babad Tanah Jawi" shares similarities with another work in the same genre, "Babad Giyanti." These commonalities encompass the utilization of Islamic verses in the "bhabuka" text and "asmaul husna," the depiction of "walisongo's" role, the practice of "tawajjuh," moral Islamic teachings, and the political positioning characterized by ambivalence and negotiation among different traditions.

Studi Hermeneutik-Filosofis Teks Lelaku Tapa Wuda Ratu Kalinyamat sebagai Simbol Pendidikan Agama Islam

This article discusses about the hidden meaning of tapa wuda that had performed by Kalinyamat Queen as a symbol of Islamic education. This ritualistic behavior recorded in the Babad Tanah Jawi text which is often invites controversy about its meanings. Many people interpret tapa wuda textually as "asceticism without wearing clothes". Scientific studies with a hermenautic approach will reveal what means in this fragment of the Babad Tanah Jawi text. The method that is used in this journal is a descriptive qualitative method which will present data and findings in the form of descriptive writing. The results show that tapa wuda is a symbol that has meanings of the importance of an educational environment, patience, asceticism, and strong determination and purpose in seeking knowledge to gain wisdom in thinking and acting.
 Keywords: Tapa Wuda, Kalinyamat Queen, Hermenautic.

Cultural Politics of Javanese Authority in the 19th Century

This study aimed to reveal the historical construction of cultural politics of Javanese authority through Serat Baron Sakendher (SBS) in the 19th century. SBS manuscript was used as a means of negotiation by the Javanese King on the colonial power resistance that was politically absolute in controlling Java. Stories of Baron Sakendher were presented in the Javanese domain and became a part of Babad Tanah Jawi—which was named the centre of Javanese authority hegemony. Historically, Baron Sakendher was a stranger in the contestation of Javanese figures. This study applied the historical philology theory and Gramsci's hegemony. Text analyses were done from the point of view of the author, panedhak (rewriter), the location where the manuscript was created, and the author(s) who initiated the manuscript. The results point out that the post-war 1830 Javanese SBS script has an essential position concerning the cultural politics of Javanese rulers and colonialism. The concept of mangku, in a spiritual sense, is used as a strategy to conquer without hostility and war. The king's order wrote the SBS script with the approval of the Dutch Resident. The songs and performances of traditional shadow puppetry by Baron Sakendher created a common sense for the Colonial position in Java. Amid babad (Javanese historical texts), the SBS script was used to reduce conflict through a cultural approach that could strengthen the king's authority over the Javanese people. It was also beneficial for political negotiations with the Dutch.

Writings of Borobudur: Making sense of an Early Modern Javanese manuscript within the production of archaeological knowledge in Indonesia

As a heritage site today, Borobudur is arguably constructed from stories of ancient grandeur, regrettable loss, and colonial rescue, infused with lingering aesthetics of colonial construction. This paper discusses the historical deconstruction of the process of historical knowledge production of Borobudur by analysing the Babad Tanah Jawi manuscript produced from the late 18th century to the early 19th century by Javanese courts. The result shows that during the Early Modern Java, Borobudur held significant spiritual quality for the local communities, unlike the previous interpretation by the colonial authorities.

Politics of Islam in Javanese Aesthetics: R. Ng. Yasadipura I’s Poe(li)tical Imagination of Islam in Babad Tanah Jawi

This paper is to figure out R. Ng. Yasadipura I’s poe(li)tical imagination of Islam in Babad Tanah Jawi. The ‘politics’ is defined not merely as instrumental utility, but intertwined with ‘poetics’, an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière’s term—Yasadipura I’s ‘class migration’, ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.

Babad Tanah Jawi, The Chronicle of Java: The revised prose version of C.F. Winter, Sr. (KITLV Or 8), by Willem Remmelink

Babad Tanah Jawi, The Chronicle of Java: The revised prose version of C.F. Winter, Sr. (KITLV Or 8), by Willem Remmelink

Politics of Prophecy in Java: A Mythological Narrative on Political Succession of Javanese Dynasties in Babad Tanah Jawi

This article is to figure out how Javanese power succession has archetypal structures and relational systems in Babad Tanah Jawi, representing that the past is prophetic prologomena for the future. Using Lévi-Strauss’s structural anthropology of myth as a methodological approach, this study attempts to analyze the relational systems of successive power of Javanese characters (rulers) from pre-Majapahit to early Mataram in Babad Tanah Jawi and to interpret symbols of the prophetic divine during the periods of different Javanese reigns. This study has found that Javanese dynastic succession has been characterized by archetypal structures, in which the Javanese rulers commonly passed through identical phases of life-journeys, ranging from getting divination from fortune-teller (prophecy), getting out of the origins (exodus), to getting political recognition to be the next ruler (legitimacy). This system argues that the mythological prophecy in Babad Tanah Jawi is political because it prevails the logic of the Javanese worldview (weltanschauung) and the precondition of mystical and political legitimacy for Javanese rulers. The narratives of prophetic symbols, in which the different Javanese rulers had been involved in similar forms and structures, also imply the political dimension of prophecy representing the power of their reigns.

Sunan Giri dalam Legitimasi Kekuasaan Mataram pada Babad Tanah Jawi

Sunan Giri was the Islamic priest in Java who had enough enormous influence especially in 15-17 th AD century. The name of “Sunan Giri” is not limited referring to Raden Paku (Sunan Giri I) who started the political entity of Giri Kedhaton, but also refers to almost all of the sunans from Giri who are also descendants of Sunan Giri I. The Babad Tanah Jawi (BTJ) as a historical literature book of the Mataram palace in addition to telling the history of Java from the pre-Demak era to Mataram, on the other hand also mentions a lot about the existence of Sunan Giri. This research seeks to reveal the legitimacy narratives of the Islamic Mataram Kingdom in BTJ involving Sunan Giri as a religious figure who can exert political influence on them. By using a qualitative-descriptive method, the writer analyzes the text data of BTJ's narratives that contain elements of legitimacy involving Sunan Giri. From the philological data, it is then balanced with historical data from several historical works to find out how the socio-political conditions occurred in the 15th-17th century AD, especially in Java. The mention of legitimacy related to Sunan Giri in BTJ occurred in the early of Demak, early of Pajang, early until the mid of Mataram. Those stories are closely related to the existence of Sunan Giri as a priest with enormous influence both in Java and outside Java. Therefore, BTJ, which contains such information, has become one of the media for the legitimacy of power by the kings of Mataram.

Analisis Perbandingan Motif Geguritan Rajapala dengan Cerita Jaka Tarub dalam Babad Tanah Jawi

This study examines the Geguritan Rajapala, from Bali with the story of Jaka Tarub, from Central Java. The purpose of this study is to find out the structure and motives of anything that builds between the two literature work, and how is the relations between Geguritan Rajapala with the story of Jaka Tarub within Babad Tanah Jawi. In this study uses structural theory and a Finnish comporative literary approach. This research method and technique uses the listening method, assisted with written and translation technique. While the data analysis stage uses qualitative methods, namely research that is descriptive and tends to use analysis and assisted with historical comparative technique, that is a technique carried out with aim of reconstruction and tentative mapping of literary kinship patterns with evidence based on types and motives. next one, the stage of presenting the results of data anlysis using informal methods assisted with deductive inductive technique. As for the results that can be obtained from this research are, knowing the structure that builds between the Geguritan Rajapala with the story of Jaka Tarub and knowing the motives contained therein. Based on these motives, the literary patterns of kinship can be mapped.

Portraits of Puppet Art Thimplong at District Nganjuk: Reduction of Local Culture in the Acceleration of Nowadays Era

This paper studies on how puppets as a media for preaching. One of them is puppet Thimplong brought by Eyang Sariguna. This puppet settings come from the Kingdoms of Kediri, Jenggala, Majapahit, Babad Tanah Jawi, and legends around Nganjuk. Currently, this puppet is rarely used and almost extinct. Therefore, the acceleration between this puppet and modern culture is needed for gaining acceptance among societies.

REINTERPRETASI DAN REKONSTRUKSI DONGENG JAKA TARUB DALAM DRAMA KARYA AKHUDIAT: SEBUAH PEMBACAAN NEW HISTORICISM

The paper examines the transformation of “Jaka Tarub”, a folktale contained in Babad Tanah Jawi, into the play Jaka Tarub by Akhudiat. Jaka Tarub by Akhudiat is a two-act play that is parodic in style. The play won the 1974 Jakarta Arts Council Playwriting Competition. The aim of the paper is to study how the tale is interpreted and reconstructed into Indonesian contemporary literature. The transformation of the tale is analyzed from a new historicist perspective. The analysis suggests that the history of a nation can be read through its literature since New Historicism sees that texts and history are always, inevitably, interrelated. Based on such a perspective, there is no longer such a thing as a single absolute “historical reality”. Instead, there are always different versions and perspectives to history. Akhudiat’s reinterpretation and reconstruction of the folktale represents Indonesia in the 1970s. Seen in this light, an Indonesian literary text that reflects history can be regarded as another version of history. Thus, New Historicism offers an appropriate approach to study such a literary text because it is through a New Historicist approach to reading that realities unwritten in mainstream texts of history become accessible to the reader or audience.

Reinterpretation and Reconstruction of the Folktale Jaka Tarub into Akhudiat’s Play Jaka Tarub: A New Historicist Reading

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POWER AND STRENGTH IN THE MYTH OF RARA KIDHUL

Regardless public opinion stating that the text of Babad Tanah Jawi is the most complete text that tells the change of power in Java, nobody can ensure the truth. The Text of Babad Tanah Jawi contains a long journey of power change in the land of Java. The author of the story could freely talk about various matters relating to the change of power in Java. The myth of power is strongly attached to the Javanese society. During the time of Hindu influence in Java, the myth of power was firmly attached to the Javanese way. It is easy to see that the influence of the Maha Bharata and Ramayana stories is adapted in the culture by placing the pagakawan character as a characteristic of local wisdom in his time. As Arabic and European influences entered, the myth of power in Java remained strong. Cerita people whose nuances are always interpreted with power. For example, the story of Queen of South which is always associated with the succession of power in Java. Strong Arabic and European influences began to enter in Java in the early XV century. The traditional story begins to change, originally oriented to the gods now oriented to the mention of God and the creatures mentioned in the cultural influences that come. On the other hand, the myth of power in Javanese culture continues to be attached in various ways. Some are manifested in the form of real activities, but some are manifested in the belief through writing, as well as the Queen Ratu Kidul.

Serat Babad Kediri, Chronicle Of Figuration, Meaning, and Perspective: Among the Mythology, History, and Fiction

Indonesia has a wide range of the literature types. This archipelago is enriched by ancient literature that becomes the works of man in the history. Inside the Javanese literature, there is manuscript which also called as “BABAD”, this chronicle is separated depending on where each comes from, such as Babad Tanah Jawi, Serat Babad Kediri, Babad Ayat, Babad Ronggolawe, Babad Sumenep, and others. Each of that ancient manuscript, are inside the figuration, it because, those are present the three characteristics, that wraps by myth or legend, but at the same time, it was trying to represent the history of the land, and as well as enrich the Indonesian fiction literature. From a mythological perspective, figures in chronicles are beliefs or masks that are deliberately guarded and maintained by their owners. Therefore, the focus of the assessment is not to find the speaker's experience but to reveal the mask that is deliberately worn on the character. From a historical perspective, the figures in the chronicle are known to correspond to the life of the person concerned while in the primary time, or real facts. Therefore, the focus of the assessment lies in the attempt to find a correspondence between the facts mentioned therein with the fact that there is present in real life, as well as to observe from the primary interactions. Here's a fictional perspective, a chronicle is a world of fictitious life that is deliberately embodied in meaningful language. Therefore the focus of this assessment is trying to reveal the imaginative or symbolic worlds. On each of the Babad manuscript, it’s associated with the message that brings out by the messenger which embed inside the context of value and meaning. This paper focused on the Babad Kediri manuscript that written out by Mas Ngabehi Purbawijaya and published by “Boekhandel TAN KHOEN SWIE”, at the city of Kediri around 1932. It was a focus on the characterizing for the figuration inside the chronicle, from the view of myth, history, and fiction point of view.

POSTMODERNISME DALAM NOVEL BILANGAN FU KARYA AYU UTAMI

Abstract. Postmodernism in Numbers Novel Fu Works Ayu Utami. Novel Numbers Fu by Ayu Utami theme spiritualism critical form of debate associated with mysticism, superstition, offerings, monotheism, and presenting intertextuality his world through myth Nyi Roro Kidul related to history Babad Tanah Jawi, myths Watugunung, and historical events contradicted by events factual. Utami represent worlds ontological pluralism Zones science fiction, fantastic fiction, and historical realities. This is indicated postmodern fiction novel with ontological issues, so you can find strategies Utami in presenting worlds in it.

KONTESTASI DAN GENEALOGI “KEBANGKITAN” ISLAM NUSANTARA: KAJIAN HISTORIOGRAFIS BABAD TANAH JAWI

From the first writing of 1612 to the 'final version' in 1836, the Babad Tanah Jawi (BTJ) has always been debated mainly regarding its function as genre, prophecy, historical narrative, genealogical prototypes, and testimonial structures on Javanese history. Nevertheless, it is rare for the study of how Islam Nusantara, specifically described in the Babad Tanah Jawi, is considered to have a 'problematic' double genealogy as the effect of the breaking down of the basket between Batara Guru and Prophet Adam, a discrepancy that reflects Islam Nusantara as the result of a syncretistic forces between (Islam) Demak and (Hindu) Majapahit. This study seeks to illustrate the scholarly contestation of the double gynowogy of the Islamic revival of the archipelago after the fall of Majapahit and its implications for the ambivalent narratives of insurrection in Babad Tanah Jawi, a text that sparked much debate among anthropologists, philologists and archaeologists of the world, Pararaton and Nagarakertagama - many referred by anyone who wants to learn about Islam and Javanese kings.

Contesting Double Genealogy: Representing Rebellion Ambiguity in Babad Tanah Jawi

Since firstly written in 1612 until the “final version” in 1836, Babad Tanah Jawi had a special place among intellectual debates, partly, in regard with its “functions” as mythical genre, ancient prophecy, historical narrative of Java, genealogical prototype, and typical structure with previous texts. However, little attention was given to the fact that Mataram, largely depicted in Babad Tanah Jawi, is considered as having ‘problematic’ double genealogy, which partly resulted from a double familial lineage of Batara Guru and the Prophet Adam, and the synthetic power of Demak and Majapahit. This study attempts to depict a scholarly contestation of the double genealogy of Mataram and its implication on ambivalent narratives of rebellion in the text. Constructed as ex post facto in the universum of historical references, Babad Tanah Jawi seemingly takes its dual position in providing a subjectively constructed cosmology of Javanese characters and in attempting to objectively illustrate historical events. In some ways, it impacts on the way the text justified Javanese rulers by providing supernatural genesis of ancestors, and ‘purifying’ genealogical defects. The result is a distorted story of those who failed and succeeded to take over the Javanese kingdoms. The ambiguity lies on the way it has to maintain mythological genealogy of rebelling descendants and to perceive such rebellion as subversive.

Pangeran Dakar’s error: A narration of the events leading to the fall of the Sultanate of Bantén

In a rather late edition of the Sajarah Banten Kecil (Shorter history of Banten), (1) a curious tale is interwoven with the historical account of a conflict between the Sultan of Banten, Sultan Abdulfatah Ageng Tirtayasa, (2) and his crown prince, Pangeran Banten (the Prince of Banten), (3) about the distribution of power in the Sultanate, and the proper position to take vis-a-vis the Dutch East India Company (VOC). This tale, (4) which on the face of it has little to do with events as they are recounted in standard histories, (5) tells of a sexual encounter between the prince and a spirit, the younger sister of Raja Pandita, the jinn (genie, spirit) who ruled Pulo Putri (Maiden Island). (6) This encounter causes the prince to delay his return to Ban ten from Mecca, and has disastrous consequences. This brief essay takes a closer look at this curious tale, and offers an explanation for its inclusion in the historical account. The Sajarah Banten (History of Banten), of which there are several editions, is especially known from the 1913 study made of it by Hoesein Djajadiningrat. (7) One major differentiation is between a long version, the Sajarah Banten Besar and a shorter one called Sajarah Banten Kecil. (8) The latter indeed used the former as its source, (9) but focuses primarily on a conflict between Sultan Abdulfatah Ageng and his crown prince, the later Sultan Haji, which was a contributing factor in the Banten Sultanate's defeat by the VOC. (10) Discussions of the content and philology of the various versions of the Sajarah Banten can be found in the above mentioned studies by Djajadiningrat and Pudjiastuti, and do not need to be repeated here. (11) The name of the pujangga (court poet, literary magician) (12) who composed the original work is not mentioned, but the Sajarah Banten Besar seems to have been written between 1660 and 1663, while the Sajarah Banten Kecil was written about fifty years later (1710-1713) or at least prior to 1725. (13) Pudjiastuti writes that many copies of the Sajarah Banten Kecil are undated, and notes that the dates on those that are range from 1827 to 1906. (14) Since it contains an account of the defeat of Sultan Ageng Tirtayasa, it must have been written after 1682. (15) The copy Pudjiastuti used in her 2007 book must be relatively recent, because in the last part (see below), which feels rather tacked on, after recounting the myth we will examine here, it mentions the names of Sultan Muhamad Muhidin and Sultan Ishaq (r. 1801-1802). Between them came Sultan Gemuk, who is not mentioned as such in the genealogies. Sultan Muhamad Muhidin is probably Sultan Muhyiddin Zainussholohin (r. 1799-1801). (16) This would date Pudjiastuti's manuscript to at least the early nineteenth century, some 77 years after the events it purports to discuss. Encounters between princes and spirit kings and their daughters, usually a naga (17) king and a nagini, are not uncommon in the historical writings of Indonesia and Southeast Asia generally. They are usually associated with the founding of new states by a prince coming from elsewhere: in the Babad Tanah Jawi Prince Susuruh meets the hermit Cemara Tunggal, who predicts his founding of Majapahit. Elsewhere, prior to founding Mataram, Panembahan Senapati visits Nyai Rara Kidul, the Queen of the Southern Ocean, (18) while in Cambodia Prince Kaundinya meets a nagini princess, whose father aids him in establishing the realm of Cambodia. (19) Usually, however, such encounters serve to establish the legitimacy of the state and the ruling house, while in the case discussed here it implicitly leads to the fall of the Sultanate of Banten. What then could have been the reason for the inclusion of this story in this version of the Sajarah Banten? Narratives An historical account, Edward H. Carr reminds us, reflects the choices made by the historian concerning the facts that are to be brought to bear on the question being addressed, and the interpretation given them. …

The Role of Dutch Colonialism in the Political Life of Mataram Dynasty: A Case Study of the Manuscript of Babad Tanah Jawi

This paper aims at describing the role of Dutch colonialism in the political life of Mataram Dynasty based on Javanese concept. This literature study is a qualitative descriptive study which reveals the role of Dutch colonialists within the text of History of the Land of Java (Babad Tanah Jawi). Babad Tanah Jawi narrates the ancestry of Javanese Kings initiated in the era of Prophet Adam who brings forth further prophets and gods. It also narrates the enthronement of gods in Jawa Dwipa (the land of Java) which lasted until Mataram Dynasty in Kartasura. Babad Tanah Jawi is considered having the function to legitimate the authority of Mataram Kingdom. This manuscript considers Mataram Kingdom as the official hegemony of the rulers in Java which is Majapahit. In the glorious period of Kanjeng Sultan Agung Senapati Ingalaga Ngabdurrachman in 1571, Dutch people were reported to have occupied Jayakarta. This research limits the study into the investigation of two prominent motives which are prophecy motive and mutualism political motive between Mataram Kingdom and The Dutch colonialists. The information narrated in Babad Tanah Jawi should not be considered historical. Babad Tanah Jawi should be valued as a Javanese mindset and approach in praising their Kings and motherland. For Javanese people, the interpretation of pralambang, symbols, is far more valuable than only factual reading. In conclusion, based on ‘Javaneseness’ intuitive approach, it was not Dutch colonialists who controlled the political system of Mataram Kingdom. It was Javanese politicians who were considered as the controller and actor of Javanese political scenarios.