Sultanate Of Cirebon Research Articles

The Role of Walangsungsang in the Formation of the Sultanate of Cirebon in the Early Period (1447-1479)

Cirebon City is a city located in the eastern part of West Java Province and is on the main coastal route. The Sultanate of Cirebon is known as one of the beginnings and influences of the spread of Islam in Java. Of course this cannot be separated from the role of Walangsungsang as its founder. And how Walangsungsang changed Cirebon which at that time was called Tegal Alang-Alang to become the Kingdom of Cirebon by Islamization and even built the Jalagrahan mosque which is now the oldest mosque in West Java. With his leadership he made Cirebon a kingdom that had a very good government system. Walangsungsang, who was known to be very patient, believed that building a kingdom did not have to use violence, bloodshed, and did not have to seize the kingdom or power of others.

Pasai Muslim Diaspora in the 16th Century on the North Coast of Java

This research aims to explain the Pasai Muslim diaspora on the North Coast of Java. This research uses historical research methods which include heuristics (primary sources such as Suma Oriental Tome Pires and secondary sources such as Asian Trade and European Influence in the Archipelago between 1500 and around 1630, Sociological Historical Studies of Indonesian Society Volume 1, Islamic Archeology of the Archipelago, Critical Review of History Banten, Sunan Gunung Jati (between Fiction and fact) Grounding Islam with a structural and cultural approach), source criticism, interpretation, and historiography. The results of this research found that the process of the Pasai Muslim diaspora in the North Coast of Java occurred in the 16th century, resulting in the formation of the Cirebon Sultanate. It also shows that the Pasai Muslim diaspora had spread to parts of West Java brought by Sunan Gunung Djati. After controlling the West Java region, Sunan Gunung Djati then founded the Sultanate of Banten, led by his son, Sultan Hassanudin.
 Keywords: diaspora, Muslim, Pasai, North Coast of Java

Intangible heritage in Astana Gunungjati Tomb Complex, Cirebon

<p dir="ltr"><span>Astana Gunungjati is a tomb complex for the descendants of the palaces in Cirebon. One of them is the tomb of Sunan Gunungjati, one of The Walisanga and also the King of the Cirebon Sultanate. The purpose of this research was to describe the phenomenon of intangible heritage cultural values from Jeneng-Bekel-Kemit in Astana Gunungjati. Jeneng-Bekel-Kemit is the term used for the caretaker of the tomb. The existence of a caretaker known as kuncen in the Astana Gunungjati room played an important role in the service of tomb pilgrimage tourists. Kuncen at Astana Gunungjati has a unique value system in his work, and values are part of a culture that is an intangible heritage. The research method used a qualitative descriptive method. The method of data collection was carried out by interviewing several kuncen who were met by using Snowball. Field observations were carried out to visually record the space and the activities of the kuncen. The analysis method was carried out using qualitative description. Data was collected and classified. Observations made to the linkage among groups of categories to form a concept. The results of the research show ethical, spiritual, cultural, and esoteric values. The findings can be documented as intangible text attached to the Astana Gunungjati space.</span></p>

350 Years of Jihad Fii Sabilillah Against the Colonizers: The Resistance of Sundanese Muslims Against the Colonizers

The purpose of this research is to find 350 years of jihad fii sabilillah of Sundanese Muslims against the colonizers. This research uses a historiographic approach by using descriptive analysis methods, interviews, observations and is complemented by library research using books, journals and other related literature. Based on the results of the research, mat Islam in the archipelago was never colonized for 350 years, but Muslims in the archipelago for 350 years fii Sabilillah jihad against European pagan colonialism. The figures who fought included Fatahillah, Sultan Agung Hanyokrokusumo, Sultan Ageng Tirtayasa, Syaikh Abdul Muhyi Pamijahan, Haji Raden Alit Prawatasari, Kyai Tapa, Ki Bagus Rangin, Syaikh Arsyad Thawil, KH. Wasyid, Pitung, Entong Gendut, the resistance of the Cirebon sultanate and the Menak politics of Cianjur, Sumedang, Limbangan and resistance through organizations to the Resistance of the Uthmaniyyah Consulate in Batavia which began in the era of Caliph Abdul Hamid II until the era of Caliph Muhammad V (1883 - 1924 AD).

STUDY OF SPATIAL CHANGE IN ASTANA VILLAGE HERITAGE AREA, CIREBON, INDONESIA

Astana Village which located in Gunungjati District, Cirebon Regency, West Java Province, In-donesia, belongs to a rural area. However, there lies the grave complex of the kings of the Cirebon Sultanate. This 14th-century funerary complex is a structure with a long history. This graveyard is designated as a historical site. The tomb complex was constructed in the shape of a palace, with different ceramic embellishments adorning the walls. It has become a popular tour-ist site for pilgrims. It is open 24 hours a day, seven days a week, to encourage local economic activity. As a result, this area grows seldom and shows signs of grave complicated injury. The purpose of this study is to characterize the spatial changes in Astana Village, which was desig-nated as heritage area from 2006-2020. The method used is by using GIS. The results of the study are used as material for digital documentation of the changes in space that have occurred. The study findings serve as a guide for area conservation.

Social Cohesion Constrution in the Space of the Astana Gunungjati

Astana Gunungjati is a complex of cemeteries for Cirebon Sultanate kings and their descendants. The Kasepuhan Palace, Kanoman Palace, and Kacirebonan Palace are the three palaces or known as keraton that still serves as the current physical representation of the Cirebon Sultanate. Sunan Gunungjati, one of the kings, is also a Muslim evangelist or the Wali Songo, who is interred at Astana Gunungjati. One of the pilgrimage tourism attractions in Cirebon Regency is the tomb complex. Although the heritage values of the buildings and traditions are still well preserved, the social cohesion that is formed from the existence of the cemetery which has been established since the 14th century is not well documented. A component of the area’s intangible assets that must be documented for area conservation is social cohesion. The purpose of the research is to describe how the Astana Gunungjati space was built and how it contributed to social cohesiveness. The Assabiyah Concept from Ibn Khaldun is the approach method that is applied, along with the hermeneutic approach. The findings show the quality of the community such as (1) obedience to unwritten rules; (2) pride and sincerity to be a kuncen; (3) recognition of the existence of Sunan Gunungjati as King and Guardian who brings the truth of Islam. The study findings in the form of the construction of social cohesion became the material for the documentation of intangible heritage in this area.
 Keywords: cohesion-social-Assabiyah, hermeneutics, intangible-heritage

Karakteristik Arsitektur Sunda pada Rumah Raden Aria Wangsakara, Kampung Lengkong Kyai

Raden Aria Wangsakara's house is an architectural heritage object in Kampung Lengkong Kyai in Tangerang. He is a scholar from Sumedang and a prince from the Cirebon Sultanate, who has an important relationship with the history of Banten and Jayakarta in general, and Tangerang and Tigaraksa in particular. At a glance, his house is similar to Betawi houses or like traditional houses on the north coast of Sunda-Banten, which are multicultural in general. What are the characteristics of this house? This study intends to analyze the architectural characteristics of this house using a qualitative approach in the form of a case study. This analysis was carried out to analyze and verify the type of space, type of form, and type of building style. The results of this study indicate the type of space and the type of form that still follows the Sundanese house but is modified in the context of the local physical environment which is close to the Cisadane River and the context of a multicultural environment. The style type of the house borrowed and received some elements of Indo-Islamic, Arabic, and European Colonial styles.

The Nawa Gapura Marga Raja Gate as a Representation of the Cirebon Islamic Monarchy in Indonesia during the 17th Century

Cirebon's early manuscripts, specifically Prince Wangsakerta's Pustaka Rajyarajya I Bhumi Nusantara, the Kingdom of Cirebon begins to expand its realm as Islam starts to flourish in Cirebon. It was reported that the Kings occupied a structure in the shape of a gate. In Cirebon, the kings were to take part in "Gotrasawala" events that the Cirebon Kingdom was hosting. This is an article demonstrates that, in addition to serving as a gateway and fortress, this structure It also served as a stronghold, with a design that symbolizes the mixture of Islamic, Hindu, Buddhist, and Chinese civilizations. It is based on legends, oral histories, and information from Cirebon's culture and historian. In contrast to the history presented in the The families and descendants of the kings or leaders of the Cirebon Sultanate have provided more detailed supporting narratives to keepers, cultural heritage organizations, as well as culturalists.The continuity learned from interviews with the Cirebon area's source population, and Kasepuhan Palace in particular, was attempted by a detailed investigation using the Caretakers' oral history approaches The Kasepuhan Elders Palace family, historians, and culturalists. This page also coversthe type of Nawa Gapura Marga Raja, a historic gate that has influenced the growth of the Cirebon Kingdom in West Java's northern monitoring area since the 17th century.

Cerita Dhampu Awang dalam Naskah Nyi Junti: Mengurai Hubungan Indramayu dan Tionghoa pada Abad ke-15

The story of Dhampu Awang or known as Ma Huan is very popular among the coastal community groups of Indramayu. Traces of the past associated with Dhampu Awang can be traced from ancient sites, oral traditions, and manuscripts. A more specific story about Dhampu Awang is described in the Nyi Junti manuscript. This study describes the traces of the Chinese in Indramayu in the 15th century based on the Tamanan Site (Situs Tamanan), the Dhampu Awang folklore, and the Nyi Junti manuscript. The three sources after the dialogue affirmed each other. After being analyzed, we get a picture of the role of the Chinese in filling the early stages of the development of the Islamic sultanate of Cirebon (15th century), in which Dhampu Awang's position is a key figure. The results of the analysis obtained an overview of the role of the Chinese in filling the development phase of the coastal area of Indramayu, where Dhampu Awang is the key figure. The relationship between the Indramayu community and Chinese immigrants is mutually beneficial, giving a distinct impression, especially for those who live in coastal areas

The History of Indonesian Islam (From the Early Period to Emergence of Islamic Kingdoms)

This article examines the history of the arrival of Islam into Indonesia. This research is library research using documentation method. The results of this study are: First, no one knows for sure when Islam began to appear in Indonesia. Several theorists and historians have different opinions and analyzes. However, there are at least four major theories regarding the entry of Islam into Indonesia, namely: Arabic theory, Gujarat theory (India), Bengali theory (Fatimi), and Persian theory. Second, the spread and process of Islamization in Indonesia itself was carried out peacefully. Indonesian people can accept the existence of Islam well. There are six channels of Islamization in Indonesia, namely: trade, marriage, Sufism, education, arts and culture, and politics. Third, the existence of Islamic kingdoms also had a big role in the spread and development of Islam in Indonesia. These Islamic kingdoms stretched from Sumatra to the Moluccas. Some of them are the Perlak Sultanate, Samudera Pasai Sultanate, Malacca Sultanate, Aceh Sultanate, Demak Sultanate, Pajang Sultanate, Mataram Sultanate, Cirebon Sultanate, Banten Sultanate, Sultanate of Ternate, Sultanate of Tidore, Sultanate of Gowa, Sultanate of Tallo, Sultanate of Pasir, Sultanate of Banjar, Kotawaringin Sultanate, Pagatan Sultanate, Sambas Sultanate, Kutai Kertanegara Sultanate, Berau Sultanate, Sambaliung Sultanate, Gunung Tabur Sultanate, Pontianak Sultanate, Tidung Sultanate, and Bulungan Sultanate.

Ketika Pangeran Minta Jabatan: Kajian Filologis terhadap Sepucuk Surat untuk Raffles (1811)

In this article, I discuss a letter from three high-ranking officials of the Cirebon Sultanate to Thomas Stamford Raffles. The letter written on 25 Syaban 1226 AH (September 11, 1811 AD) is a collection of the National Archives of the Republic of Indonesia and is coded ID-ANRI K66a, File 3584, Folio 683. Through the letter, they the letter, in essence, they asked for a position to Raffles. As the “old people” in the Cirebon Sultanate, they felt worthy and could occupy certain positions which they submitted themselves to Raffles. In this article, the letter firstly was studied by using the philology theory that contains the method of manuscript study (codicology) and the method of text study (textology). Furthermore, the manuscript content was dialogued to the historical fact in the Cirebon Sultanate, especially in the context of the British plan to occupy Java, so that we obtained a complete understanding of the context of writing the letter. The result shows that when the letter was written, the British had not fully controlled Java. The three high-ranking officials of the Cirebon Sultanate only took advantage of the situation because they knew that power in Java would soon transfer to the British hands. However, until the end of the British interregnum period in 1816, there is no evidence that the request was granted by Raffles.

Chinese Culture in the Cirebon Sultanate: Symbolic and Philosophical Meanings

This paper aims to explore the symbolic and philosophical meaning of the elements of Chinese culture in the Kasepuhan Palace, Cirebon. In this palace, there are many Chinese cultural ornaments that adorn this historical site. One of them is the Siti Inggil building, where there are walls pasted with Chinese ceramics. The primary data of this paper were obtained from the field by means of observation, documentation, and direct interviews. Data analysis used descriptive qualitative and semiotic methods with archaeological, anthropological, and socio-historical approaches. This article confirms that the Chinese ornaments in the Cirebon Sultanate prove the process of cultural acculturation between Chinese culture and Cirebon culture. In Chinese tradition, the dragon is a symbol of the Chinese emperor. while the image of the Phoenix bird is a symbol of the female emperor, peace and prosperity, and the image of the fish is a symbol of darkness and luxury.

Surat Janji Dan Mufakat 4 Desember 1685:Bukti Peran Voc Dalam Memelihara Perdamaian Cirebon

: After the leadership of Pangeran Rasmi (Panembahan Ratu II), Cirebon was led by Ratu Katiga Sanak (Three Kings of Brothers). Even though they were counted as relatives, the three of them often got involved in conflicts that left Cirebon on the verge of collapse. One of the parties that helped cool the conflict and were able to reconcile the three Cirebon princes was the VOC Supreme Government through its authorized officials. However, the role of the Company was not discussed much in Cirebon's history because they were regarded as foreign parties who were suspected of being the party that had indeed driven the conflict between the Three Kings of Cirebon. This study aims to describe the Agreement of 4 December 1685 and reveal the role of the VOC in maintaining relations between the three princes who were the rulers of Cirebon. The method used in this study is the historical method, which is a series of study stages starting with the heuristic, criticism, interpretation, and historiography stages. Through this study, it can be concluded that the Agreement on 4 December 1685 was an agreement between the Cirebon Sultanate and the VOC which consisted of 13 agreement articles. In addition, this study also reveals that this agreement helped maintain peace and relations between the Cirebon princes because a number of articles demanded the unity of the princes for the peace of society and the sultanate. Keywords: agreement, prince, Cirebon, VOC, family conflict, peace

MULTIKULTURALISME KEBUDAYAAN DAERAH CIREBON

Cirebon has a very heterogeneous population. The heterogeneity of the Cirebon Population goes through a very long process, going on since the early days of the Cirebon Sultanate in the XV century. Along with the heterogeneity of its population, Cirebon culture has developed into a culture that is full of diversity, as well as representing cultural diversity in equality. This reality is interesting to observe, especially to find out about how multiculturalism is in Cirebon culture and how the elements of multiculturalism are represented in Cirebon culture. To reveal all this, the historical method is used, which consists of four stages of work, namely, heuristics, criticism, interpretation, and historiography. The results of research on several objects of the advancement of Cirebon culture has a correlation with the heterogeneous population of Cirebon. The cultures that contributed to the birth of a multicultural Cirebon culture were Indian, Arabic, Chinese, Western, Sundanese and Javanese culture. The cultural reality of Cirebon, which is full of cultural diversity, certainly needs to be maintained and preserved as well as being a model for strengthening national integration.

Toponym investigation as introduction to the local value in Cirebon City

Places name in Cirebon City is strongly influenced by geographical, biological, socio-historical elements, folklore, and local figure. Toponyms in Cirebon City have local values that be used as learning resources. This article aimed to describe an investigative process carried out by students and local value study based on Cirebon City toponym. The study was conducted in four sub-districts, namely Kejaksan, Pekalipan, Lemahwungkuk, and Harjamukti. There was a total of 50 location names. The investigation was carried out by conducting in-depth interviews with various community leaders, elders, keratin (palace) guides, and kuncen (caretaker). Investigation result exhibited that Cirebon toponym has a unique background and strongly influenced by geographical, biological and socio-historical, local figure. It is specifically influenced by the development of Islamic civilization through the Cirebon Sultanate and Sunan Gunung Djati. Therefore the toponymy in Cirebon City has the potential to be used as an introduction to essential local values.

Sepak Terjang Bagus Rangin dalam Surat Dipati Natadireja Kepada Daendels (1808)

In this article, we discuss a letter from a local official, named Raden Dipati Natadireja, to Governor-General Franco-Dutch Herman Willem Daendels (1808-1811). The letter written on 5 Jumadil akhir year of Dal 1223 AJ (July 25th, 1808) is a collection of the National Archives of the Republic of Indonesia and is coded ID-ANRI K66a, File 3569, Folio 39-42. Through the letter, Natadireja reported that many officials in Cirebon, especially low-ranking officials, joined the revolters. He also reported that the revolts were led by three respected figures, namely Kulur, Rangin, and Draham. In this research, the manuscript firstly was studied by using the philology theory that contain the method of manuscript study (codicology) and the method of text study (textology). Furthermore, the manuscript content was dialogued to the historical fact in the Cirebon Sultanate so that we obtained a complete understanding about context of writing the manuscript. The result shows that the wave of revolt had occurred since at least 1806 as the people of Cirebon could no longer stand the tyrannical treatment of colonial administration. On the other hand, the Chinese people actually get special treatment, especially in terms of land management.

SETTLEMENT PATTERN OF THE VILLAGE OF DAYEUH LUHUR, SUMEDANG

The village of Dayeuh Luhur, Ganeas District, Sumedang is a village located on a mountain. This village has a close relationship with the history of the Kingdom of Sumedang Larang, which at that time was in conflict with the Sultanate of Cirebon. King Sumedang Larang ordered to move the royal government to a safer place, namely Mount Rengganis (now called Desa Dayeuh Luhur). Over time, this place developed into a settlement that was visited by tourists. This village has a pilgrimage destination which is the tomb of King Sumedang Larang and other royal heritage sites. The purpose of this study was to determine the characteristics of mountain settlement patterns and environmental forming factors in the village of Dayeuh Luhur. The research method used is a qualitative descriptive approach. The results of this study can also be a good reference for policy makers and the preservation of living culture, architecture and ordinary people. Keywords – Settlement patterns, mountainous areas, pilgrimage tours.

Nilai Historis-Sosiologis Bendera Macan Ali dan Dunia Mistik Masyarakat Cirebon (Memaknai Ulang Konsep Islam Kejawen)

Abstract Syncretism is a central issue for understanding the concept of Kejawen Islam. The intended syncretism is syncretism that appears independently as part of discursive differences originating from the same religion and culture. Syncretism in Kejawen Islam is a form of penetration of Islam as the dominant culture into the Kejawen culture which combines Hindu-Buddhist concepts which tend toward mystics. This can be seen in the Macan Ali flag which uses the tiger as a symbol of the greatness of the Cirebon Sultanate. This believe is living because tiger is a sacred mystical animal which existed before Islam entered Java, and still believed to this day. Keywords : Syncretism, Mysticism, Islam Kejawen, Macan Ali, Cirebon

The Meaning of Visual Elements in the Mosque in Cirebon Sultanate XV Century Until the XXI Century

Traditional buildings that are in Indonesia is so laden with meaning in every part of the elements. The meaning contains values ​​that are affiliated in society. While the society itself is dynamic, always changing according to the development of the era. On the other hand the visual element that contains the meaning partly preserved, partly changed following the local socio-cultural circumstances because it is no longer relevant. In this case on an element of meaning can be interpreted as a reflection of the views and philosophy of life in society. Community which confirmed the existence of elements in traditional buildings, see it as a cultural property that is tied to the history of the lives of his ancestors. Similarly, the various visual elements contained in traditional mosques around the Sultanate of Cirebon. Therefore, this study will explore how deep the visual elements in traditional mosques around the Sultanate of Cirebon in the XV century to the XXI century with the title Meaning of Visual Elements in Mosques in the Sultanate of Cirebon in the XV century to the XXI century.This study uses Historical Methods. Historical method itself has four stages of work on the history of the heuristic method, criticism, interpretation, and historiography. In the heuriktik stages (collecting resources) do library research and field study. While the theory or concept used of which is the concept of culture and aesthetics. The results of this study shows the meaning of visual elements related exposure masjid around Cirebon Sultanate, namely Pejlagrahan Masjid, the Merah Panjunan Mosque, Tajug Agung Pangeran Kejaksanand Great Mosque of Cirebon. Keywords: Elements, mosque, meaning, Cirebon DOI : 10.7176/HRL/50-02 Publication date: November 30 th 2019

The Meaning of Visual Elements in the Mosque in Cirebon Sultanate XV Century until the XXI Century

Traditional buildings that are in Indonesia is so laden with meaning in every part of the elements. The meaning contains values ​​that are affiliated in society. While the society itself is dynamic, always changing according to the development of the era. On the other hand the visual element that contains the meaning partly preserved, partly changed following the local socio-cultural circumstances because it is no longer relevant. In this case on an element of meaning can be interpreted as a reflection of the views and philosophy of life in society. Community which confirmed the existence of elements in traditional buildings, see it as a cultural property that is tied to the history of the lives of his ancestors. Similarly, the various visual elements contained in traditional mosques around the Sultanate of Cirebon. Therefore, this study will explore how deep the visual elements in traditional mosques around the Sultanate of Cirebon in the XV century to the XXI century with the title Meaning of Visual Elements in Mosques in the Sultanate of Cirebon in the XV century to the XXI century.This study uses Historical Methods. Historical method itself has four stages of work on the history of the heuristic method, criticism, interpretation, and historiography. In the heuristik stages (collecting resources) do library research and field study. While the theory or concept used of which is the concept of culture and aesthetics. The results of this study shows the meaning of visual elements related exposure masjid around Cirebon Sultanate, namely Pejlagrahan Masjid, Merah Panjunan Mosque, Tajug Agung Pangeran Kejaksan and Great Mosque of Cirebon. Keywords : Elements, mosque, meaning, Cirebon DOI : 10.7176/HRL/49-03 Publication date : August 31 st 2019