Majapahit Research Articles

KEARIFAN LOKAL TRADISI SADRANAN KALI SEDANDANG DI TLAHAB TEMANGGUNG SEBAGAI BASIS NILAI-NILAI PENDIDIKAN KARAKTER

The study of the Sadranan Kali Sedandang tradition in Tlahab Temanggung as a source of learning local history and character education in the PPK movement in particular has not been carried out in depth by previous researchers. The purpose of the study is to analyze the history of Sadranan Kali Sedandang, the description of the implementation of Sadranan Kali Sedandang, and the values of character education based on local wisdom in the Sadranan Kali Sedandang tradition. The method used in this study is qualitative. The results showed that the history of Sadranan Kali Sedandang in general has a connection with the Shradda tradition that has existed since the time of the Majapahit Kingdom. Sadranan is also carried out as a form of the community's expression of gratitude for the ease of access to water and the abundance of crops. The tradition related to the expression of gratitude for the abundance of water is called Sadranan Kali Sedandang. The implementation of the Sadranan Kali Sedandang tradition begins with cleaning the environment, planting trees, praying together and Slametan. People bring various attributes such as offerings, tumpeng, ingkung from roosters, and market snacks. The Sadranan Kali tradition has the potential to be used as a source of learning local history and character education in the PPK movement.

Management of Historic Assets in the Perspective of Good Corporate Governance

The purpose of this study is to find out whether Historical Asset Management is following the theory of Good Corporate Governance. The researcher chose the research location for historic assets at the Regional XI Cultural Preservation Center, which is located in Trowulan District, Mojokerto Regency. The researcher chose the Cultural Preservation Center for Region XI as the research location because it is an institution that manages historical assets and the Mojokerto district is the number one place that has historical heritage and the largest and widest Majapahit kingdom in Indonesia. This study used a qualitative method with a phenomenological approach and conducted interviews with two informants, namely Mr. S and Mr. H. In terms of the implementation of the management reviewed from the perspective of Good Corporate Governance theory, the principles of this theory have been applied to the performance of BPK XI. In addition, the valuation, disclosure, and reporting of historic assets in BPK XI have been reported as fixed assets in the balance sheet and disclosed in the notes to the financial statements.

Nāgarakṛtâgama political philosophy and its relevance to Indonesian defense diplomacy today

History proves that the ancient regions known as the Archipelago already had an advanced government system. Arthaśāstra's knowledge of governance is reflected in the royal arrangements, defense systems, and patterns of international diplomacy that are applied. One of the knowledge of the ancient government is contained in Nāgarakṛtâgama, which describes the concept of the mandala of the Majapahit kingdom. Two political texts on Javanese land, namely Kakawin Nitisastra, and Nāgarakṛtâgama, have close links with Hindu politics, which are listed in various literature such as the Rāmāyaṇa, Māhābharata, and the treatise on politics and government of Arthaśāstra. This article is the result of research on the Nāgarakṛtâgama text and its context on the Indonesian defense diplomacy system. Data were obtained through literature studies, interviews, and FGDs with defense policymakers. The theory used is the interpretation of Paul Ricoeur with data analysis using Ethnographic Content Analysis (ECA). Majapahit, built with the breath of the Hindu-Buddhist religion, wanted to establish the sacred tradition of the kingdom in order to develop people's welfare. The political constellations are known as mandalas which depict political maps, military constellations, and diplomacy. Mitreka state is a well-known Majapahit diplomacy jargon listed in chapter 15. Majapahit places several kingdoms as equal kingdoms or friendly countries, in addition to a number of countries with good relations or enemies that can invade at any time. The Majapahit political map is essential to understand to build geopolitical awareness and efforts to rebuild political learning for youth in the country. Besides that, Nāgarakṛtâgama's political philosophy is powerfully relevant to the current state defense diplomacy system.

Sejarah Maritim di Nusantara (Abad VII-XVI): Interkoneksi Kerajaan Sriwijaya, Majapahit, dan Demak

Archipelago, the main theme of this article, is a term for a region known as Southeast Asia today, especially the countries with similar historical events about ancient rulers, such as Indonesia, Malaysia, Singapore, Thailand, Vietnam, Cambodia, and others. Thus, the writing of this article was directed at reviewing material related to the existence of rulers, especially those engaged in the maritime field in the archipelago, with a focus on discussion on three subjects, including Sriwijaya, Majapahit and Demak, and was selected on the basis of similarities in historical events. The method used was descriptive analysis through books and other written materials, such as journal articles and seminar proceedings. Then, a written description of the reading and an unwritten description of the material in the form of photos/pictures were added. Lastly, the analysis was carried out using the concept of “Total History” proposed by Fernand Braudel. In this concept, there were three historical facts in one period, namely events, conjuncture, and structure. The findings of this article explained the development of the three maritime rulers of the archipelago, including the Srivijaya Kingdom (VII-XIII centuries), Majapahit Kingdom (XIII-XV centuries), and Demak Kingdom (XV-XVI centuries), which referred to the concept as an internal event empire since its inception, heyday, and decline. In addition, the interconnection of the three kingdoms was the existence of the side of the descendants of the previous kings and the enthusiasm for building the civilization of the archipelago, which was passed on to the rulers afterward through strengthening in the maritime sector.

Character Design of Mahapatih Gajah Mada Based on Visual References from Bima and Brajanata/Kertala Statues

Mahapatih Gajah Mada was a great figure who united the archipelago in his time, but no statues have been found that depict the figure. Archaeologists disagree on the accuracy of the human head statue artifact referenced by Mr. Muhammad Yamin, as it does not have any markers that indicate it is a statue of Mahapatih Gajah Mada. To design an accurate visualization of the character design of Mahapatih Gajah Mada, this design is divided into 2 stages: data mining and character design. Data mining involves a data search related to Mahapatih Gajah Mada and culture during the Majapahit Kingdom Era. Character design involves designing the character design of Gajah Mada using data from the references that have been obtained. Data searches have revealed that Mahapatih Gajah Mada is likely to be the Brajanata/ Kertala character in the Panji story and the Bima character in the Mahabarata story. The character has a large, tall body, strapping, crossed mustache, and wavy curls, using a headdress in the form of a foreheadband with carvings, upper arm bands made with snake motifs, a belt with a Kala head patterned buckle, and an upawita (caste rope) that crosses from the left shoulder to the right waist depicting Gajah Mada's caste. For weapons, Gajah Mada carries a keris with a cundrik type (not notched) and an oval mace, which means that Gajah Mada is one of Lord Vishnu's attendants who has a guardian nature. The design of the oval mace takes reference from door guard statues.
 
 Keywords: Character Design, Gajah Mada, Majapahit kingdom

Indonesian Batik Study of Go Tik Swan at 1950-1990 Period in Surakarta

Batik is very closely related to the Majapahit Empire and Islamic kingdoms in Java in the past. The development of batik incessantly took place during the Mataram kingdom in 1600-1700. During this time, batik spread throughout Java, where it was used for ceremonial purposes and attire for royalty, and the craftsmen of the palace artists created various kinds of batik motifs. The treasury of batik designs developed from a variety of aesthetic orientations, in Central Java's palaces, designs were often inspired by ritual. The spread of batik culture to the birth of coastal batik, its emergence is a new period in the world of batik. This period deserves to be called modern batik, the form of coastal batik has developed very widely with various cultural influences brought by immigrants. One of the pioneers in the world of batik in Surakarta City is Go Tik Swan Panembahan Hardjoanagoro, he is the creator of the birth of Indonesian Batik which was inspired by President Soekarno's orders. Indonesian batik is a sophisticated blend of batik elements in the archipelago, namely classic batik and coastal batik in the design of the motifs and the use of colors. Go Tik Swan makes the concept of semi-delinquent as the basis for creating inner masterpieces. Indonesian batik is modern and multi-colored, but does not leave its roots, namely Javanese culture in terms of design motifs, production processes, and their meanings. The aims of this study were to study the rationale for Indonesian Batik based on the concept of semi-deferred by Go Tik Swan, to know the process of creating and realizing Indonesian Batik, and to understand the role of "semi-deferred" in the style of Indonesian Batik by Go Tik Swan.

Healing Center With The Orgonite Method in Mojokerto District

Jolotundo is a village in the Mojokerto Regency area that is located on the slopes of Mount Penanggungan, close to the forest and Majapahit kingdom relics. In Indonesia, public awareness of the importance of health is declining, causing bad behavior and unhealthy environmental conditions in the community. As technology advances, health technology such as orgonite becomes an effective method of treatment or restoration for both physical and psychological health. Unfortunately, no facilities provide a place to support this method. Therefore, it is necessary to have a facility that provides a place of recovery within the orgonite method based on healing and negative energy elimination for physical, mental, environmental, and spiritual well-being. This research employed field studies and literature studies as well as several methods such as observation, documentary, and interview to obtain data, both primary data as a direct data source and secondary data as other supporting data sources. The design applies the theme of therapeutic architecture, the macro concept of tropical architecture, and the micro concept of adaptive land use. The design environment involves green open spaces and maximizes landscape arrangements.

Penyebaran Islam dalam Khazanah Pesantren: Analisis Kitab Ahla al-Musāmarah fī Hikāyāt al-Auliyā’ al-‘Asyrah

This study discusses the channel of Islamization in the traditional treasures of Pesantren, Islamic boarding schools, especially on a book by Indonesian scholar namely Kiai Abul Fadhol, Ahla al-Musāmarah fī Hikāyāt al-Auliyā' al-'Asyrah. This research uses library research by going through the book's main sources and strengthened by books, articles, and other written sources. The results of the study show that the channel of Islamization in the review of the book is through: first, the medium of marriage, like The King to a Cempan lady and marriage between members of the Walisongo family, secondly, education centered at the Pesantren Ampel Denta which produces a network of students as well as the tasawuf approach among the congregation. Furthermore, regarding the term of Wali Sepuluh (Ten Saints) stated in the title, there is no significant difference between the characters intended by the author of the book and the Walisongo figure. From the text, it can be seen that Kiai Fadhol was a prolific scholar who argued that the collapse of the Majapahit Kingdom was due to an attack from the Demak Sultanate led by Raden Patah. Finally, we can found that the character of the da'wah developed includes good wisdom and calls.

WALISONGO ISLAMIC EDUCATION (CULTURAL ACCULTURATION APPROACH)

Nusantara, especially Javanese, before the arrival of Walisongo, was culturally and religiously thick with beliefs passed down from ancestors. Religious education, in particular, has not been well organized. Java is reflected in the unorganized condition of society in terms of clothing, food, and shelter. Islam in Java was spread during the collapse of the Majapahit kingdom, then the Demak kingdom was established. This era is a transitional period of religious, political, and artistic life. For people who are Muslims, there are several levels, one of which is the guardian as a spiritual leader at the top level. Almost all Islamic education in Java refers to walisongo, although many still consider it fictitious. Some opinions are related to this because there is no historical evidence as a form of the fact of existence and education. This research focuses on the nature of Walisongo's reality and the transformation patterns of education. The ontological approach, in this case, examines the existence of Walisongo in terms of its existence and Islamic education. The essence of Walisongo's education is contained in the fibers of Prince Bonang or Het Book van Bonang and Kropak Ferrara. FiberPrince Bonang and kropak ferrara prove that Walisongo is a fact. The above text shows the truth and existence of Walisongo in terms of Islamic education.

Gong dalam Budaya Masyarakat di Indonesia

Purpose: This paper aims to briefly discuss the existence of the gong as a traditional musical instrument which has taken root in the lives of most people in Indonesia, which began with the development of bronze culture. The vast power of the Majapahit kingdom and inter-island trade, known as the silk route trade, greatly influenced the spread of Gong in the archipelago. Research Method: This phenomenon is discussed through the perspective of art studies as a form of traditional society's need for gong which is considered to have regius value as a means of ceremonies and goods for traditional needs so that gong spreads very quickly to remote areas of the interior. It is very possible that Gong is traded by bartering or exchanging forest and mining products such as: spices, agarwood, rattan, bird's nests, gold, diamonds and so on. Results and discussion: The existence of three types of gong forms in the archipelago, both those with high sides, low sides and non-pencu gongs, as well as forms of large and small ensembles show a very important identity for each community or ethnic group. Melodic gongs arranged horizontally show differences from gongs arranged in a semicircle such as those in Burma, Vietnam, Cambodia and Thailand. The different forms of gongs and ensembles will of course color the diversity of forms of Indonesian culture, especially in the field of traditional music. Implication: This article is an initial investigation of the existence of gongs in the archipelago with the hope that they can become material for appreciation and education for the younger generation in Indonesia. The gap between traditional culture, especially the Gong music ensemble, which was once a part of people's lives in the past, seems to urgently need attention, both by the government, art colleges, artists, cultural observers and the younger generation of music owners.

Islamic Influence on the Local Majapahit Hindu Dwelling of Indonesia in the 15th Century

Majapahit was one of Indonesia’s most prominent and last Hindu kingdoms in the 12–15th centuries. During this time, there was a process of changing religious beliefs among the Javanese population, who then embraced Hinduism to eventually become Muslim. In the 14th and 15th centuries, according to estimates, Islam began to spread throughout the Majapahit Empire. There was also a cultural shift in the Majapahit Kingdom’s society, from how they dressed to the shape of their houses. This study aims to determine how structures from that time were interpreted using a 3D model based on field surveys and previous studies. This documentation’s findings are divided into typology, spatial distribution, and architectural elements. Each of these three groups was further defined through Islamic law to determine the extent of Islam’s Influence on dwellings throughout the Majapahit Era. The impact of Islam on Majapahit architecture during that time was characterised by openness in terms of building typology, compactness in the internal layout of buildings, and the employment of ornamental architectural features based on plant and abstract patterns.

Nilai Pendidikan Karakter dalam Kekawin Bharatayuddha (Raja Salya Pralaya)


 
 
 
 
 One form of cultural variation that still exists today is Kekawin. Kekawin is an ancint Javanese literary work that still thriving during the Majapahit Kingdom. Kekawin has great values in it, so it can be used as a guide in living daily life by tha Balinese community. The purpose of the this research is to express and describe the Values of Character Education foud in the Kekawin of Bharatayuddha (Raja Salya Pralaya). These values are the value of hard work, the value of mutual cooperation, the value of national spirit, the value of independence, and the value of responsibility
 
 
 

Sukuh and Cetho Temples: A Comparative Study of History, Architect, and Culture

Abstract: : Sukuh Temple and Cetho Temple are relics of high value and inherit the values of life for the surrounding community. Archaeologically these two temples have differences. On that basis, the problem in this study is how to compare the history of Sukuh Temple and Cetho Temple as well as from architectural and cultural aspects. This article then aims to explain the similarities and differences in the historical, architectural and cultural aspects of Sukuh and Cetho Temples. The research method used is qualitative with an exploratory study that is descriptive naturalistic in nature. The results showed that the Sukuh and Cetho Temples were built during the Majapahit Kingdom. In the architectural aspect, Sukuh and Cetho Temples have similarities and differences related to the shape, location and arrangement of the reliefs. In terms of cultural aspects, the people around Sukuh and Cetho Temples have local traditions and culture, namely Grebek Sukuh, Ruwatan Tradition, Galungan Ceremony, Dawuhan, Pancawali Krama and Medang Siang. This tradition contains religious values, mutual cooperation, togetherness and tolerance values.Keywords: Sukuh Temple, Cetho Temple, History Aspects, Architecture, Cultural.

Sejarah Peradaban Islam di Pulau Madura

In the book Negarakertagama which was written by Mpu Prapanca when under the rule of King Hayamwuruk from the Majapahit kingdom in 1365 AD, initially Madura was an archipelago with Java. Some argue that the islands of Madura and Java were separated in 929 AD due to a volcanic eruption. Islam entered Madura intensively around the 15th century AD along with the waning influence of the Majapahit kingdom in East Java. In the 16th century Madura was divided into two regions. first, west madura whose area is Arosbaya which later became Bangkalan and Sampang. The two East Madura, namely Sumenep and Pamekasan. The history of the development of Islam in Bangkalan began with the reign of Panembahan Pratanu, who had the title Weak Dhuwur. While the spreaders of Islam in Sumenep include Sunan Padusa. The spread of Islam on the island of Madura was spread through trade, not by war. This is in accordance with the Islamic religious principle of spreading peace. The war that occurs is only to maintain what already exists, not to hold something that doesn't yet exist.

Sejarah Sosial Politik Kerajaan Majapahit

The greatness of the Majapahit empire has been a source of inspiration for Indonesia's past glory which was formed as a state in the following centuries after the fall of Majapahit. Modern Indonesian nationalists, including those involved in the National Awakening Movement in the early 20th century, have pointed to Majapahit as a shining example of the past glories of the Indonesian nation. Like Majapahit, the Republic of Indonesia covers a large area and is politically centered on the island of Java. The Majapahit Empire is not only an icon of the heyday of Javanese-Hindu civilization, but also historical evidence of the socio-political struggles that occurred in the process of Islamization in the Nusantara.

Regulation Model of Religious Rights and Freedoms for Local Religious Believers in the Majapahit Constitution

This article unfolds that the Majapahit Kingdom of Indonesian history has accommodated religious rights and freedom for local religious believers/adherents in its constitution. The kingdom was known in history as tolerant, harmonious, and had reasonable regulations to avoid faith-based conflicts. This finding is significant amid the rising concern over respect and protection of local indigenous religious beliefs in contemporary Indonesia. This research used normative legal methods with statutory, historical, and case approaches. The results and discussions were: first, the weakness of the Indonesian constitution’s model of regulating religious rights and freedoms was that it closed access for local religious believers to adhere to and carry out their religious teachings; second, the model regulating the right to religious freedom for local religious believers needed to distinguish the status of religions in Majapahit. Local religions retain an equal position in the constitution. In addition, this constitution also guided religious believers in Majapahit as part of the regulations in the field of religious rights and freedoms. This research concluded that equalizing positions and concepts of spiritual development allows regulating religious rights and freedoms in its constitution to make Majapahit a tolerant, harmonious country that avoids faith-based conflicts.

THE ASSEMBLAGE OF INTERRELIGIOUS DIALOGUE AND TOURISM

The touristic place provides discourses that are worth examining as to which how the management of the site, its internal contestation and development, as well as experiences of its visitors. Examining a heritage of the ancient Majapahit kingdom in Java, this article discusses the assemblage of tourism and religious sites and the extent the site serves as a reservoir for interreligious dialog in contemporary Indonesia. It tries to point out how interreligious dialogue is at work in this site and how surrounding communities participate and respond to the perseverance of the site. Finally, accentuating Swidler’s theory of dialogues, this paper looks at the practice of interreligious dialogue at a touristic site and how religious harmony is negotiated by Buddhist and Muslim through the site and the construction of “the other” by both religious communities.

Analysis of the Building Ornaments of the Pendopo Agung of Majapahit (Mojokerto, East Java) and Mataram (Pura Mangkunegaran Solo, Central Java)

This study raises the comparison of the building of the Great Hall of Majapahit (Mojokerto, East Java) and the Great Hall of Mataram Pura Mangkunegaran (Solo, Central Java). philosophy in a different way. Both are historical buildings that are directly related to the history of the Mataram Kingdom and the Majapahit Kingdom, which in general, the two kingdoms still have ties to one another due to the journey of the Hindu-Buddhist religion. Inside the interior of the Pendopo Agung there are several ancient ornaments which have an aesthetic function and symbolic meaning. This study aims to analyze the comparison of forms and aesthetic and symbolic functions of the ornaments of the Great Hall. The method used is descriptive method. Data collection was obtained from observation and literature. The emergence of the Pendopo Agung building is a work created from generation to generation, guided by predetermined standard rules both technically and religiously which are interrelated to the Javanese standard. The conclusion of this study is to add insight that in each ornament on the same building has a way of conveying different meanings to the people, these differences can later be used as points of interest for each building of the Great Majapahit and Mataram Halls.

The Simbur Cahaya Bangkahulu Constitutional Law as a Source of Indonesian Law: A Review of Local Wisdom and a Study of National Legal Education

The Simbur Cahaya Bangkahulu Constitutional Law was enacted in Bengkulu in 1862 during the reign of assistant resident J. Walland. This law was originally named Piagem Ratu Sinuhun (1639-1650) which was drafted together with ministers and Islamic Religious Figure (Ulama). Some of its contents are taken from the Javanese law which is called Simboer Tjahaja Karta Ampat Bitjara Lima. This study used qualitative research by combining library research and field research. For data collection techniques, in this case it has been analyzed from various available sources or other information related to the study of the concept of local wisdom in the community and as a source of legal education in Islamic higher education research institutions. Based on the results of research that has been done, this law was named the Sindang Marga Law during the reign of Sultan Palembang Darussalam Abdurrahman and changed to the Simbur Cahaya Law during the reign of the Dutch East Indies. When compared between the criminal law of the Criminal Code (Dutch Heritage) with Islamic law, customary law and law of Majapahit kingdom, it turns out that the law we use does not pay attention to the interests and material rights or personal property rights of the victim. Meanwhile, the crime in the Simbur Cahaya Bangkahulu Law requires the perpetrator or the convicted person to return the loss to the victim. So that values in customary law that are still relevant and more just should be used as a source of national law.

PELATIHAN MANAJEMEN PENDIDIKAN BERBASIS BUDAYA DI MOJOKERTO

Mojokerto as a heritage area of ​​the Majapahit kingdom has a diverse cultural heritage. Various Majapahit relics can be seen with the existence of Majapahit heritage temples in Mojokerto, there are Brahu Temples, Bajang Ratu, Rat Temples, Dentong Temples, Segaran Ponds. There is also a trowulan museum. In the field of arts and culture there are dance and music arts as well as crafts such as sculpting and metal crafts. In order to preserve all these cultures, it is considered necessary to include culture in the school curriculum both in subjects (local content) and extracurricular such as arts and culture and the existence of outing classes or learning outside the classroom to get to know the original culture of Mojokerto, the legacy of the Majapahit kingdom. PKM with the theme of Culture-Based Education Management Training in Mojokerto is expected to be able to contribute to the city of Mojokerto in terms of developing culture-based education. In this case, PKM activities are centered in Ir. Soekarno is small and the Wayang Museum which is part of the history and culture developed by the Mojokerto city government as a Center for Education and History Tourism. The output of this PKM activity in addition to the Workshop in Mojokerto, the results of this PKM will also be recorded as an ISBN book and scientific articles will be compiled to be published in the National PKM Journal. The technology transfer provided in this PKM is the development of the school curriculum in Mojokerto City by adopting a Culture-based curriculum. In its implementation, PKM from UNESA MP Masters invited art and culture teachers and elementary school crafts in Mojokerto City to provide strengthening of Culture-Based Education Management. In the future, this PKM can realize SD Purwotengah as a Cultural Heritage and Educational Tourism in Mojokerto City.