Arabic Tribe in Indonesia

HISTORY OF CULTURE | Arabic Tribe in Indonesia | In the Islamic world, both from Sunni Shiite mapun, in Arabic and outside the Arab, bertarikat or not, known by the existence of factions that claim to be Ahl-ul-bayt, or as a descendant of the prophet. With a variety of pedigree which is expressed as the most valid or true, they are much glorified by the ummah. In the history of the Hejaz, a descendant of the prophet until the 20th century played an important role in the government even after the collapse of Turkey's Arab. Since the earlier times they are a special place in the eyes of the population Hejaz. They were inducted into the ruler and the priest and patron holy land,

THE STORY OF RAMAYANA

HISTORY OF CULTURE | THE STORY OF RAMAYANA | Narrated in a land called nan Mantili there was a beautiful princess named Dewi Shinta. She was a daughter of the king of King Janaka Mantili. One day the King held a contest to get the Prince for his beloved daughter is Shinta, and finally the competition was won by Crown Prince Kingdom of Ayodhya, Rama, Raden Wijaya. But in this story there is also a king Alengkadiraja King Ravana, who also was in love, but not to the Dewi Shinta Dewi but he wanted to marry Widowati.

Trust Differences Hindu - Buddhist

A. Hinduism - Buddism
Hinduism

HISTORY OF CULTURE | Trust Differences Hinduism - Buddhist | Hinduism developed in India in the year 1500SM ±. Source of Hindu teachings contained in the Vedas kitabsucinya. Vedas consist of four Samhitaatau "set", namely:

1. Reg Vedas, contains poems of praise to paradewa. 
2. Sama Vedas, containing the sacred songs. 
3. Yajur Vedas, containing the ritual incantations to safety. 
4. Atharwa Vedas, contains prayers for healing diseases. 

In addition to the Vedas, Hindus also have other holy books, namely: 

1. Kitab Brahmin, contains teachings about the halsesaji. 
2. Kitab Upanishads, containing the teachings of the divine and the meaning of life. 

Hinduism embraced polytheism (worship of many gods), of which Trimurti or the "Unity of Three Supreme Deity" namely: 

• Dewa Brahmin, as a creator god. 
• Dewa Vishnu, the god of danpelindung keepers. 
• Dewa Shiva, the god of destruction. 

Trimurti Gods addition, there is also the god who banyakdipuja the rain god Indra carrier is very important for agriculture, as well as the god Agni (fire) which is useful for cooking and religious ceremonies. According to Hindu society is divided into four levels or castes, called Chess colors are: 

1. Kasta Brahmin, composed of the ministers. 
2. Kasta Knights, composed of the king, the royal family, danbangsawan. 
3. Kasta Vaishya, composed of merchants, danburuh medium. 
4. Kasta Sudra, composed of farmers, small labor and slaves. 

In addition to these four castes there are also classes pharia or candala, that is, those outside the caste who have violated the rules of the Hindus kasta.Orang choose a place that is sacred for example, Benares as a place of Lord Shiva and bersemayamnya Ganggayang River water can purify the sins of Hindus , so that it can reach the top of nirvana. 

BUDDHISM 

Buddhism taught by Gautama Siddharta ± diIndia in the year 531 BC. His father was a king named Maya Sudhodana and mother goddess. Buddha means one who was conscious and wanted melepaskandiri of the Buddhist holy samsara.Kitab Tripittaka means "TigaKeranjang" written in Poly. There is a Three beholdeth Basket is: 

• Winayapittaka: Contains the rules and laws that must be run by Buddhists. 
• Sutrantapittaka: Contains discourses or teachings of the Buddha. 
• Abhidarmapittaka: Contains an explanation of matters required to implement the Tri keagamaan.Pemeluk Buddha Dharma or the "Lord's Day Three" are: 

1. Buddha that is devoted to the Buddha. 

2. Dharma that is devoted to the teachings of Buddha. 

3. Sangga that is devoted to people-Buddhists. 

Besides, for people to achieve nirvana should follow the 8 (eight) the path of righteousness or Astavidha namely: 

1.Pandangan correct. 

2.Niat correct. 

3.Perkataan correct. 

4.Perbuatan correct. 

5.Penghidupan correct. 

6.Usaha correct. 

7.Perhatian correct. 

8.Bersemedi correct. 

Since the emergence of different interpretations of ajaranBuddha, eventually growing the two streams of Buddhism, namely: 

1. Buddha Hinayana, which everyone can reach nirvana on their own efforts. 
2. Buddha Mahayana, which one can reach nirvana with the joint efforts and mutual assistance. 

Buddhists also have places that are considered holy and sacred, namely: 

1. Kapilawastu, which is the birthplace of the Buddha. 

2. Bodh style, that is where the Buddha meditated and gained Bodhi. 

3. Sarnath / Benares, where the Buddha first taught the doctrine. 

4. Kusinagara, where the death of the Buddha. 

B. Hindu Buddhist influence in Indonesia 

The influence of Hindu-Buddhist cultural elements from India has been changing and adding cultural treasures Indonesia in several aspects of the future. 

   

The spread of religion and Hindu-Buddhist culture in Indonesia widely influential in the life of Indonesian society, including in the following areas: 

1.Kepercayaan 

Indonesia the nation began to embrace religion Hindudan Buddhist beliefs, although not abandon its original, like the cult of ancestral spirits. 

2.Sosial 

In the social field, there was a change in the order of social life. For example in Hindu society introduced the caste system. 

3.Ekonomi 

In the economic field, not so much influence and change, because the Indonesian people have known economic activity through shipping and trade long before the influx of Hindu-Buddhist influences. 

 4.Kebudayaan 

Hindu-Buddhist cultural influence can be seen from the results of culture such as building temples, art literature, in the form of the epic stories such as the Epic Mahabharata and the Ramayana Epic. Another influence is the writing system. Hindu-Buddhist culture introduced a system of writing very instrumental in Indonesian society. 

5. Religion 

When entering the era of history, people in Indonesia has embraced animism and dynamism. People are starting to accept the new belief system, ie Hinduism and Buddhism since interacting with the people of India. The new culture brought changes in religious life, for example in terms of manners, ceremonies of worship, and forms a place of worship. 

6. Government 

System of royal government introduced olehorang Indians. In this system of small groups of people united by the possession of a large area. Chiefs of the best and strongest power in the kingdom is entitled to. Therefore, the kingdoms were born, such as Kutai, Tarumanegara, and Sriwijaya. 

7. Architecture 

One tradition is the building punden megalithic staircase steps. Tradition is combined with a culture that inspires Indian temple building construction. If we look at the Borobudur Temple, it would seem that building a pyramid-shaped staircase steps. It inimenjadi evidence of an India-Indonesia cultural blend. 

8. Language 

Kingdoms of the Hindu-Buddhist in Indonesia to leave some of the most lettered inscriptions and language Sanskerta.Dalam Pallawa further developments even today, the Indonesian language to enrich themselves with the Sanskrit language. Sentences or words of Indonesian language is the result of uptake from the Sanskrit, the Pancasila, Dharma Dasa, Kartika Eka Paksi, Parasamya Purnakarya Nugraha, and so on. 

9. Literature 

The growing Indian influence in Indonesia brought major advances in the field of literary sastra.Karya they bring is the book of the Ramayana and the Mahabharata. The existence of these books to spur the poets Indonesia 

The Archipelago Of VOC And Christianization Mission

HISTORY OF CULTURE | The Archipelago Of VOC And Christianization Mission | Around the year 1500 there has been no political unity called "Indonesia". At that time, the territory of Indonesia which is now still a part of the world islands, the archipelago, which lies between mainland Asia and Australia. In this world the various kingdoms emerged and submerged again. With the exception of some remote areas only, these kingdoms had * a relationship with the wider world through trade routes. Export goods of the famous pepper is from Aceh, and cloves and nutmeg from North Maluku. Through a series of ports in Southeast Asia, India and the Middle East, the spices were transported to Europe. Through the line also come new ideas and new technologies.

Since the beginning of our era, Hinduism and Buddhism, which came from India, has a major influence, particularly in Sumatra and Java. However, in other areas of the pattern of life is still determined by traditional religious tribes of Malayo-Polynesian. Starting in 1300, the religion of Islam, brought by merchants from Western India, acquire an increasingly strong position. Religion was entered first into Aceh, and from there extends to the south and east. Around the year 1525 the entire north coast and most of the interior of the island of Java was ruled by Muslim kings. Islam is also embedded on the coast of Sumatra and parts of Borneo. But the natural state of the two islands of this great new lead in the 19th century that religion can be entered in the interior. Of Java, Islam jump to the Moluccas and the Southern Mindanao by passing the island of Sulawesi (Makassar new to Islam in 1605).

Because the Catholic Mission and later the Protestant Church the most developed in Eastern Indonesia, the situation there, particularly in the Moluccas, was about to be described in more detail. Maluku region divided from the point of ethnic, political, and religious. Its inhabitants include the various tribes, each of which has its own language. In the area of ​​North Maluku, there are several kingdoms, including Ternate and Tidore. In other parts of Maluku every village stand alone, but the influence of Ternate and Tidore increasingly widespread. Starting from the second paroan the 15th century, most people accept Islam Maluku, especially the kings in the north, which then bears the title of sultan, and Hitu peninsular on the island of Ambon. But some hold on to tribal religions, including most residents of Halmahera and villages in the peninsula Leitimor. Finally it should be mentioned that the Moluccan population divided by a dualistic pattern, that takes * about * tangkan Patasiwa and Patalima groups. Including the Patalima Ternate, Tidore the Patasiwa. This situation gave birth to battle constantly. In the midst of a turbulent world, the Portuguese who entered at the beginning of the 16th century is only one force in the midst of so many other forces, they can not determine its own direction they wish to travel, but more must react to the actions of others.

Entry of the Christian Religion

Early history of Christianity in Indonesia is not the same as the dawn of the Protestant Church. In 1605 the Christian religion is no longer a stranger in the archipelago. Mung * kin once the Christian merchants from Arab khalifa or from South India to set foot in Indonesia starting from the 7th century or the 8th AD In 1323-1324 a member of the Franciscan Order, Oderico de Pordenone, visiting Borneo, the palace of Majapahit, and Sumatra. Twenty years later a messenger from the Pope met with a number of Christians in Sumatra [SGA I, 34v]. However, in this era of Christianity has not been rooted in the Earth Indonesia. Congregations that there may not leave scars, and in any case consists only of migrants.

Conversely, the expansion of Christianity that took place in the 16th century laid the foundation of the church that stands today. Around the year 1500 entered the Roman Catholic mission coincided with the soldiers and Portuguese and Spanish traders. In those days people of Spain and Portugal had just managed to repel the Arab rulers of Europe, but the Islamic kingdoms in North Africa remains a security threat to Southern Europe. At that time the Turks launched a great attack in the name of Islam in Southeast Europe. They conquered Christian countries in the Balkan peninsula and in 1529 invaded the country instead of Germany. Europeans feel besieged, and attempting to make a counter-attack by moving the circular. That way they hope to also get direct access to areas of origin of luxury goods as long as it reached Europe through the mediator in the East Indies and Egypt or Turkey. Then they explore the ocean to find a way to "the Indies", which is located behind the Turkish camp.


For them, the Indian was a fairy tale, the source of unimaginable wealth. As he sailed westward, the Spaniards discovered America, which at first they thought were "the Indies" (so-called natives "Indians"). A few years later, the Portuguese managed to reach the "Indies" the truth, namely the Indian Ocean region, and immediately began a military and economic war against the Muslims there, who they view as a ally of the Turks. They are not strong enough to colonize a large area, but only seize or establish a series of fortress along the trade route that stretched from India to Indonesia and China Eastern. Main strongholds is Goa (west coast of India), Malacca (Malaysia area now), Ternate and Solor (off the coast of Flores), as well as the Macao (China offshore). From their base in America, the Spaniards colonize and Christianize the North and Central Philippine region. At a later date, their influence extends to the islands of Sangihe and North Maluku.

It is clear that the activities of Europeans in Indonesia, particularly the Portuguese, religious motives, military motifs, and motifs interwoven trade. So fortresses they have dual functions. In it there is a military barracks, warehouses for merchandise, and a church building. The priests serving the soldiers and merchants in the fort. Sometimes they also came out to bring Christianity to the natives who live around the fort. But in general spread of the gospel does not become their primary goal. Said one high official of the Portuguese era: "They come with a crucifix in one hand and a sword in the other. But when they found wealth, they immediately rule out the cross and fill their pockets ". The most active group mission is to perform the work of the clergy of the order, in particular members of the Society of Jesus (SJ) who worked in Asia since the 1540s. Beside them, the Order of Franciscans and Dominicans also need to be called.

Laying the Basic Christian Church

Here we only give an outline of the history of Catholic missions in the 16th century and the 17th. Who want to know the ropes can find in the work history of the Catholic Church in Indonesia, Volume I, and the Yeast Carita I. We will successively discuss the development of western Indonesian archipelago and in the East.

At the time the Portuguese arrived in the archipelago, the inhabitants of coastal areas of Sumatra and Java had converted to Islam. After all, in terms of politics they are relatively compact, they have formed a powerful kingdom with a relatively large area, such as Aceh, Johor, Banten and Demak. Therefore, the mission did not succeed to get a foothold there. Only in the city of Malacca, which in the 1511-1641 period is the main stronghold in the east of Portuguese Goa, there is a rather large Christian congregation, headed by a bishop. But this congregation is made up of immigrants from Europe and their descendants. Elsewhere in the western part of the archipelago there is never a stable congregation. In the 1580's there was the mission in East Java which is still part of Hindu religion; a century later, an Italian priest named Ventimiglia managed to penetrate into the interior of South Kalimantan. But the effort failed.

Developments in other Eastern Indonesia. As noted above, there the Portuguese could not determine its own direction they wish to travel, but more must react to the actions of others. Similarly with their mission. Christianity was successfully implanted in Eastern Indonesia. Only, unlike the way the expansion of rice or other food crops, grown in a planned, but more like the grasses that grow anywhere seed carried by wind or birds. Society of Jesus tried to spread the Gospel with more regular. But in the midst of storms of war, they had not managed to instill congregations in new areas. Later, in China, Japan, and India, the Jesuits and members of other orders indicates that they are able to build a solid church, so long as they can work in peace.

In 1522, less than half a century after Islam arrived at Ternate, the Portuguese set up a fort on the island. Thus, for the time they became allies of Ternate (a Muslim). In subsequent years several magnifying Ternate successfully baptized, but the royal dynasty and the mass of the people stick to the religion of Islam, which they profess since 1473. Christian community in Ternate remains "fortress church". But in some other area Christian congregations born natives. Let us realize that these churches is the result of the Moluccan own initiative. In Halmahera, population of the village on the east coast of the island requested that the Portuguese in Ternate protect them from enemies and accept the religion of their protectors (1534). They were given rudimentary religious instruction, was baptized and given a new name, the name of the Portuguese. Thus, the pattern of conversion to Christianity-like conversion to Islam.

In the long term, Christian congregations in Halmahera can not stand, because it began in 1570 a war raged between Ternate and the Portuguese, who had killed the Sultan of Ternate, Hairun. The killing led to a long partnership turned into enmity, and political reasons described above is no longer valid. Church of the fort of Ternate were wiped out with fort, and in Halmahera was the Christian religion can not survive. However, while it successfully planted the seeds of Christians in Ambon. Around the year 1510 brought Islam to Hitu of Java. In 1538, the Sultan of Ternate (Islam) with the help of allies of the Portuguese (Christian), attacking people Hitu (a Muslim), who is assisted by a fleet of Java. People Hitu defeated. Then a number of villages around the Bay of Ambon, which has not converted to Islam, calling for the Portuguese. They also would receive their religious friends. In later Christianity spread to other villages in Ambon and Lease. Just as Christians in Halmahera, Ambon who can not live peacefully. They must constantly resist the attacks of Ternate and Hitu, and they should help in his battle against Ternate Tidore. However, in contrast to Halmahera, Ambon and Christianity can survive in the future is also widespread.

Christianity also spread to North Sulawesi and Sangihe. In 1563 the King of Manado and the number of people baptized. Siau king happened to be visiting there and participate baptized; population Siau island itself followed some years later. But since the Portuguese increasingly pressured by the Ternate, this seed can not be maintained. New in the 17th century, when the Spaniards from the Philippines to expand their influence into the region, successfully established congregations rather steady.

Christianity also spread over a region that lies outside the influence of the Sultan of Ternate, which is in East Nusa Tenggara. This area is important for Portuguese traders, since they produce sandalwood, which is sold in India and China. In 1556 five thousand people are baptized on the island of Timor. Thus was born the Christian congregations in Flores and on several other islands. Dominicans here are active. They established a kind of religious state, with the center on the island of Solor. Fort in Solor was they who built it. In this area also Christian groups involved in wars and are often attacked by outside forces. But they survived and grew into a kind of enclave of Portuguese in Southeast Asia.

Thus, the spread of Christianity in the 16th century was the beginning of the history of religion in Indonesia. We mention a few characteristics. (1) Christianity is not imposed on people of Indonesia, but accepted by them based on political considerations, economic, ethnological, military. (2) The spread of Christianity is not a purely religious phenomenon, but intertwined with other factors. (3) The emphasis of the Christian congregation located in Eastern Indonesia. (4) For adherents, Christianity is not a foreign element, but one's own. Indigenous religion and culture as well as a new religion that blends into a new identity. (5) Christians are willing to treat * hold * it, and defend their new identities against all enemies. Age was also the * right * to witness the faith who are willing to die for his faith.

THE CULTURE IN JAMBI TRIBE

HISTORY OF CULTURE | THE CULTURE OF JAMBI TRIBE| The original inhabitants of Jambi Province consists of several tribes, including Jambi Malay, Inner, Kerinci, penghulu, Move, Child (Kubu), and Bajau. Tribes first mentioned are the majority population of the entire population of Edinburgh, who settled along the river edge and around Batanghari.

Based on local folklore, the name Edinburgh comes from the word "jambe" which means "nut". This name has to do with a living legend in the community, the legend of King Princess Pinang conformable Cook, who had something to do with the origins of the province of Jambi.

Children In Kubu tribe or tribes are considered as the oldest in Edinburgh, having been settled in advance before the arrival of other tribes. They are thought to be descendants of soldiers who intend to expand the Minangkabau region to Edinburgh. There is a temporary information that states that this tribe is descended from the tribe Wedda mixing with the Negrito tribes, who then called the tribe Weddoid.

People Child distinguished on the tame and wild tribes. The term "benign" is given to groups that have been promoted, have a permanent residence, and have known agricultural ordinances. While the so-called "wild" are those who still roam the forests and have no fixed abode, are not familiar with farming systems, as well as communication with the outside world was still closed.

Tribes in Edinburgh in general, living in rural areas with a clustered pattern. Those who live sedentary incorporated in some array (collection of the long house and yard). Each village is led by a village head (Rio), assisted by the lap, cymbals, and the elders tengganai (village council). These were the ones in charge of taking decisions relating to the interests of rural community life.

Social strata of society in Edinburgh does not have a clear conception of the coating system in society. Therefore rarely never even heard the terms or specific titles to refer to social strata in society. They only know the titles of "fuzzy" to indicate the status of a person, such as smart people, the rich, the village and so on.

Clothing At first rural community to know everyday clothing of fabric and a sleeveless shirt. But after undergoing a process of acculturation to different cultures, everyday clothing that women wear a baju kurung and scarf wrapped around his head as a head covering. Whereas half the men wore pants that ballooned segment on the calf and are generally black in color, so it can move freely in performing their daily work. Clothing for men is equipped with a cap.

Art in Jambi Province is famous among other Batanghari, Fan perentak, Rangguk, Foreword, braid eight, Unison Satang.

Traditional ceremonies are still preserved, among others, Human Life Circle Ceremony, Birth, Adulthood, Marriage, Berusik betel nut jokes, Sit bertuik, betanyo upright, tie made promises semayo, stretching between the transfer terimo pusako and Death

Local Community Life Philosophy: Sepucuk jambi nine headman, batangnyo rajo nature.

HINDUST INFLUENCE IN ACEH

HISTORY OF CULTURE | HINDUST INFLUENCE IN ACEH | Customs and culture of Aceh is thick with the nuances of Islam, is still influenced by Hindu traditions. This disebakan, before Islam came, Hinduism has developed in Aceh. After Islam came, Hindu elements eliminated, but the tradition still maintained until now.

"Hindu Influence in Aceh has terjadai since antiquity as written by the Dutch Orientalist experts in several books about the cultural history of Aceh". (Prof. Dr. H. Aboebakar Atjeh: 1972).

Acehnese cultural assimilation, never alluded to by Justin Mansoer Leupeung, uleebalang known as the poet. In Sanggamara saga, a character who lived contemporary with Justin tells Commander Mini Pole.

Aceh Traditional Tub history

Bacut sapat dudoe teuka

Peutama phon in the book

Arabs nyang peuteuka

Nyang keudua tub Meulayu

Nibak hindu with Java

China Nibak na sigeuteu

Badu Indigenous Ngon Manila

 Java Nation Ngon Meulayu

Le That teungku keunan teuka

Until rame nanggroe Makmu

Meurah Breuh bu meuhai pepper

Bak peukayan dum tire behavior

Hindu ureung nyang peuteuka

Cuba tilek behavior

Bajei Badu ladom PIH na

Ara Meulayu Susoen language support

West timu bacut biza

Arabic language support na sigeuteu

Jampu bawu PIH laen na

In line with Teuku Mansoer Leupueng, according to Mohammad H Said in the paper culture in Aceh Cultural Week (PKA) II, in August 1972 explains, in 1891, a foreign researcher named GK Nieman've found 150 words of the language Campa in the Acehnese language. Likewise, the language of Khmer (Cambodian), but a very dominant language is Malay and Arabic.

About Hindu in Aceh, as he had been expressed by the Dutch historian JC Van Luer, said that the history and culture of Aceh before the arrival of Islam and western nations have been filled with a foundation of Hindu-centric (Indonesian Trade and Society, p. 261)

Although Islam has a strong, sebahagian Hindu tradition and way of life there that continue to cling to the people of Aceh. Even the tradition that is positive to be maintained, such as living traditions worked together and various other traditions and elements of life are gradually replaced with Islamic Shari'a.

Hindu traditions that have been Islamicised is still there today, as in the event khanduri laet (kenduri sea) conducted by the fishermen. Once at sea khenduri this event, buffalo blood was collected, asoe in (internal organs) and its buffalo head, wrapped again with its skin and then washed out to sea as an offering to the inhabitants of the sea.

This sea festivity event still survive until now, but along with the advent of Islam, giving offerings to the marine inhabitants removed, replaced with a ceremonial feast sesajennya manufacture and prayer together. Beef or buffalo are slaughtered is eaten with orphans and poor people to a celebration that carried out the blessed.

Cutting white cock and black cock on daka (gate) ponds by fish farmers before the harvest is also a remnant of Hindu traditions that continue to this day by the traditional fish farmers. Thigh, liver and chicken breast is well cooked, baked and fried, along with other dishes wrapped in banana leaves separated and then united in the stem nut is shaped like a canoe to be mounted on trees or wooden rod in the middle pond. This is also the remains of Hindu tradition. Now this event began to be replaced with a meal and pray together before the pond harvest orphans.

Additionally peusijuek (fresh flour) of valuables such as newly purchased train and car, using different types of grass. With the grass roots that has been tied up, water was sprinkled into the goods ditepung offer .. Events peusoen or peusijeuk people who are recovering from illness or travel away from home is also the remains of Hindu tradition.

Likewise coconut divisive event at peutreun aneuk miet (bring your baby out of the house the first time) juag a Hindu traditions that still exist today in the lives of the Acehnese people. In dress, bun hairpin on women is also a dressing procedures are entrenched in the Hindu society in Aceh until now.

In fact there are more condensed again and forbidden in Islam, such as the cult of big trees with hanging flowers are tied with threads on various branches of the tree by the cult of magic, it is also a Hindu culture.

According H.M. Zainuddin in his "Aceh in the inscription and the Paths of History '. Before Islam came to Aceh, in Aceh has been developed cities such as Hindu kingdom: the kingdom of Poly in Pidie developed around the year 413 AD Sahe empire often also called Sanghela in the region and Meureudu Ulei GLE, empire was formed and carried by migrants from the island of Ceylon. Kingdom of Indrapuri in Indrapuri. Indrapatra in Ladong kingdom. Indrapurwa kingdom in Lampageu, Kuala pancu.

All Hindu cities after Islam strong in Aceh were destroyed. Traces of the kingdom could still be checked even though they had buried, like in the area of ??Paya Seutui, District Ulim (Ulim border with Meurah Two), the ruins at Ladong.

In fact, according to HM Zainuddin, Indrapuri mosque built over the ruins of the temple. In 1830, Haji Muhammad, better known as the Tuanku Tambusi also tear down the temples and the stone is then used to build mosques and fortresses

History of Islam in Indonesian

HISTORY OF CULTURE | History of Islam in Indonesian | It is important to learn the history of preaching Islam in Indonesia. In accordance with the Word of God in the Qur'an verse 111 that there ibrah study history (lessons). With memepelajari history in the past, we can draw lessons for the future created a plan or a better concept, especially for mission in our country, Indonesia. In accordance with the hadith of the Messenger of Allah "Today should be better than yesterday and tomorrow should be better than today".

"Indeed in their stories, there is instruction for people of understanding ..." (Surah Yusuf verse 111).

Language is the highest value of a civilization. A nation is affected certain value if the language was influenced by these values. Indonesian heavily influenced by the Arabic language (language of the Qur'an), for example words like the word bottom of this ibrah meaningful lessons and many more Indonesian language derived from Arabic. This proves that the culture of Indonesia sudahdipengaruhi by Islamic culture.

History of Islam in Indonesia through the half - a crucial stage:

1. First round, 7th century BC (1st century Hijri).

In the 7th century AD, Islam had come to the archipelago. The Dai who came to Indonesia comes from the Arabian Peninsula that has been adapted to the nation of India namely Gujarat and there are also people who have to adapt to the Chinese nation, from many different directions ie from the Silk Road (trade routes) dawah start reaching the coast-the coastal archipelago.

Since the beginning of Islam never discriminating function for someone to act as dai (missionary interpreters). Perform religious obligations in Islam is not just caste (class) only certain but for every society in Islam. While in other religions that have only certain levels of authority to spread the religion, namely the pastor. Appropriate expression of Imam Shaheed Hasan Al-Bana "Nahnu du'at qabla kulla syai" means that we are preachers before other professions.

Dawah arrive in Indonesia through its sailors or merchants carrying merchandise also bring Islamic morality as well as introduce Islamic values. Berbenalan with the Islamic community as open-minded, glorified as a man and this is what distinguishes the entry of other religions before Islam and after. For example the entry of the Christian religion to Indonesia this coincided with Gold (gold or wealth) and glory (glory or power) than the Gospel which is the motive of religion coincided with the spread of colonialism and power. While Islam is a peaceful way.

So first of all spread Islam in the archipelago, from the Muslim communities residing in coastal areas evolved into the port cities and trading and growing until it became the Islamic kingdoms of Aceh to start Ternata and which is the center of the kingdom Tidore Eastern part of Indonesia to Irian Jaya region.

2. Second half, 13th century BC.

In the 13th century AD Islamic empires stood in various corners of the archipelago. Which is a resurrection moment of political forces, especially the people of Java region when the Majapahit kingdom was gradually decreased his authority because of internal conflict. This was exploited by Sunan Kalijaga which foster in those areas with the descendants of Raden Fatah was successively kings of Majapahit to establish the first Islamic kingdom in Java island is the kingdom of Demak. At the same time also emerged the Islamic kingdoms of others, although it is still localized.

In the 13th century AD there fenoma called the Wali Songo ie clerics who spread propaganda in Indonesia. Wali Songo develop a missionary or Islamization process through the channels:
A) Trade
B) Marriage
C) Education (pesantren)
Pesantren is a genuine institution of the roots of Indonesian culture, and also the adoption and adaptation Hasanah pre-Islamic culture that is not out of the Islamic values that can be utilized in the spread of Islam. This proves Islam is very much appreciate the local culture while not contradictory to Islamic values.

D) Art and culture
At that time the media spectacle that is very famous in Javanese society kkhususnya ie puppets. Wali Songo using puppets as a medium of propaganda with the previous coloring these puppets with Islamic values. Which characterizes the influence of Islam in the wayang teaches egaliterialisme namely human equality before God with the inclusion of such figures punakawam Semar, Gareng, Petruk, and Bagong. The Guardian also composed traditional songs (regions) in the Islamic style, this means nasyid already exist in Indonesia since the time of the guardian. In traditional ceremonies were also given the values of Islam.
 E) Tasawwuf
The fact of history that there tarikat-tarikat in Indonesia being the network of spreading Islam.

3. Third round, the Dutch colonial period.

 
In the 17th century BC, precisely the year 1601 came the Dutch East Indies empire regions of the archipelago which was initially only trade but eventually colonize. The Dutch came to Indonesia with its trading room that is VOC, semejak almost all regions of the archipelago was colonized by the Dutch East Indies except Aceh. At that time between the kingdoms of Islam in Indonesia has not had time to form alliances or cooperation. This causes the spread of propaganda was interrupted.

 
With sumuliayatul (perfection) of Islam that there is no separation between certain aspects of life with others, this has been applied by the scholars at that time. When the occupation came, changing the Islamic boarding schools became headquarters of struggle, the students-students (students of pesantren) to jundullah (army of God) ready to fight invaders while ulamanya become commander of the army. Almost all regions in Indonesia to fight against the Muslims and their occupiers is ulamanya.

Potential to grow and expand in the 13th century into the power of resistance against the occupiers. This can be evidenced by the saga-saga in the Islamic kingdoms which contains the lyric-poem of struggle. Clerics inflame Jihad against the infidels of the Dutch colonizers. That eventually overwhelmed the Dutch experience using these strategies:

• Politics of divide et impera, which is in fact a divisive or a play off between the strength of indigenous scholars, the Padri wars for example in West Sumatra and Java Diponegoro war.
• Generating Prof. Dr. Cristian Snouk Hourgonye alias Abdul Gafar keIndonesiaan a Professor at the University of the Netherlands East Indies was also an Orientalist who had studied Islam in Mecca, he argues that the Dutch government allowing Muslims to worship only mahdhoh (special) and forbidden to speak or to make practical politics. The idea was undertaken by the Dutch government and one of them is a restriction against "Muslims will perform Hajj because that's when the struggle against colonialism maturation occurs.

4. Fourth round, 20th century AD

 
Early 20th century AD, the Dutch colonialists began to conduct political ethics or politics of reciprocation which is actually just make a layer of society that can help them in his government in Indonesia. Politics reciprocation providing education and jobs to the Indonesian people, especially Muslims but in fact the purpose for western sciences mensosialkan far from the Quran and hadith and will maketh colonial dolls. It is also preparing for the layers of bureaucracy that can not be held by another by the Dutch people. Pendidikanpun not getting the whole community but only Priyayi class (aristocracy), because that's what leaders are berasalkan ¬ movement leaders of the nobility.

Strategy of resistance against invaders in this period to be more formal organization than with weapons. Stand Organization of Islamic States is a national movement of the first organizations in Indonesia in 1905 that have a member of the aristocracy and the commoners to cover a large area. Budi Utomo 1908 stand that is still a regionalism that is Java, because it can be called the Organization of Islamic States first National movement instead of Budi Utomo.

Islamic States of the famous figures of HOS Tjokroaminoto who led the organization at the age of 25 years, a priyayis that because Islam holds it is expelled so that only a commoner. He worked as a laborer in a sugar factory. He was a major inspiration for the National movement in Indonesia. States of Islam under his leadership became a force to be reckoned Netherlands. Figures and other Islamic States is H. , Agus Salim and Abdul Muis, who nurture the youths who joined the Young Islamitend Bound is a national nature, which grew up on oath youth in 1928.

Islamic Da'wah in Indonesia continues to flourish in institutions such as the birth of Nadhatul Ulama, Muhammadiyah, Persis, and others. Institutions to those incorporated in the Islamization MIAI (Islamic Assembly of 'Ala Indonesia) which later changed its name to Masyumi (Shura Council of Indonesian Muslims), whose members are the heads of institutions to these Islamization.

During the Japanese occupation, carried out a strategy to divide the unity of the people by the Japanese forces by forming Sumubu ministries (Ministry of Religious Affairs). Japanese Dutch to continue the strategies carried out against Muslims. There was a Japanese who is familiar with Islamic Colonel Huri, he cut clerics in coordination with the regional center, so that scholars in the village of ill-informed and consequently make people can terbodohi.

Japanese occupation government provides facilities for Indonesia's independence by establishing BPUPKI (Investigation Agency Efforts Preparation of Indonesian Independence) and followed by PPKI (Preparatory Committee for Indonesian Independence) and more conical longer a Committee of Nine, the Committee is to formulate the Charter of Jakarta on June 22, 1945. Piagram Jakarta is the highest consensus to describe the diversity of Indonesian people who are looking for a formula to live together. But there is controversy in the sentence that this charter is removal of "7 words" run the full liability for the followers of the Islamic Shari'a-adherents are located on the fourth paragraph after the sentence was based on Ketuhan State Almighty.

The fifth round, 20th & 21st century. At this stage the process of da'wah (Islamization) in Indonesia have the feature of the globalization of information with the influences of international Islamic movements that will effectively build the strength of Islam is more intact, including all their dimensions. Actually if Indonesia does not colonized the process of Islamization in Indonesia will take place in peace because they are culturally and structurally build strength. This is because the initial entry of Islam that is humane, the dignity of people who can build a large majority of sudra (the lowest group of community structures in the kingdom) and build the local economy. History proves that the port cities (trade center), which represents the cities whose economies are better developed cities of Islam. In other words Islam in Indonesia when the occupation will not occur is a Muslim region of the largest and strongest. Nevertheless God destine Amount of population in Indonesia is the world's largest Muslim, but still a big question mark whether the quality is comparable with the quantity.

Islamic Culture In Indonesia

Islamic Culture In Indonesia | HISTORY OF CULTURE | The spread of Islamic culture in Indonesia. Indonesian people have high ability in doing akulturisasi culture. This is evidenced by the success of the Indonesian community in mengakulturisasi Hindu-Buddhist culture and the later, Islam. Important note, the aspects of Hindu-Buddhist culture that is applied in Indonesia is not "really similar" to what is prevailing in India. Hindu-Buddhist culture that has experienced sinkretisisasi authentic local culture that flourished in Indonesia.

Sinkretisisasi this happens, as eg, the characterizations puppet. In the Indonesian wayang, there are figures of Indian "indigenous" as Yudhishthira, Arjuna, Bima, or figures such Kurawa Duryudana, Dursasana, Sangkuni, or Drona. However, once implemented in Indonesia, emerging figures such as Semar, Gareng, Petruk, Bagong or all of which are known as clown-servants. The characters are played by clown-servants had a spiritual dimension and ability that exceeds the skill of Indian puppet. 

This cultural Sinkretisisasi ensued when the spread of Islamic culture all over the island archipelago. Islam who later implicated in the archipelago has a number of newness when implemented on Indonesian soil. This paper will make a short trip in to see the influences of Islam on the local culture that flourished in Indonesia. 

The entry of Islam into Indonesia 

Islam developed through the intermediary of Arabic. Contacts between Islam and the archipelago largely take place in the coastal zone. Mainly through the process of trade between the local population by the merchants Persians, Arabs, and India Gujarat.These contacts, in its development, allowing a process of cultural akulturisasi. Islam later emerged as a "competing" Hindu-Buddhist culture. 

M.C. Ricklefs from the Australian National University found that 2 processes the entry of Islam into the archipelago. First, the indigenous population is in contact with the religion of Islam and then menganutnya. Secondly, the foreigners (Arab, Indian, Chinese) who have converted to Islam to live permanently in a region of Indonesia, married with the indigenous population, and follow the local lifestyle in such a way that they've become the Javanese, Malay, or any other tribe .1 

Another theory about the entry of Islam into the archipelago from the Middle East proposed Supartono Widyosiswoyo.2 opinion, penetration can be divided into three waves, namely: Northern Line, Central Line, and the South Line. Third wave is based on the base of the spread of Islam into Indonesia. 

Northern Line is the entry of Islam from Persia and Mesopotamia. From there, Islam went to the east via the land of Afghanistan, Pakistan, Gujarat, then take the sea route to Indonesia. Through the Northern Line, Islam appeared in its new form of Sufism flow. In this flow, combined with a strengthening of Islamic personal experience in the approach itself against God. This rapid flow into and penetrate the new adherents of Islam in the archipelago. Aceh become one basis point spread of the Islamic North. 

Middle Path is the process of entry of Islam from the western part of the Jordan River valley and the eastern peninsula of Arabia (Hadramaut). From here Islam spread in its native relative, among them the Wahhabi stream. The effect is particularly striking in the region of West Sumatra. This may occur by reason of the sea journey to Hadramaut directly to the west coast of Sumatra island. 

South Line his roots are in Egyptian territory. At that Cairo is the center of modern Islamic religious broadcasting and Indonesia tertama gain influence in the religious organization called Muhammadiyah. Activities through this route mainly educational, proselytizing, and the opposition of heresy. 

The first firm clues about the emergence of Islam in Indonesia is the discovery of gravestone of Sultan Sulaiman bin Abdullah bin al-Basir who died in 608H or 1211 AD, at the funeral Lamreh, northern Sumatra. This grave marker also indicates a first Islamic kingdom in the archipelago. Sect that flourished in northern Sumatra early development of Islam, according to Ibn Battuta (Morocco traveler) is Shafi .3 

The more significant the influence of Islam in Indonesia is the establishment of the kingdom. Jean Gelman-Taylor noted in Ternate (Maluku) rulers converted to Islam in 1460.4 In Demak, Muslim rulers founded the city in 1470, while port cities in the surrounding areas such as Tuban, Gresik, and Cirebon followed in the 1500s. Around the year 1515 the port of Aceh has the Islamic rulers, followed by Madura in 1528, Gorontalo 1525, Butung 1542. Luwuk ruler in 1605, Tallo, and Gowa (South Sulawesi) to Islam and the 1611 South Sulawesi peninsula has been mastered the Islamic rulers. 

In its development, there was a process of mutual influence between Islam who has been berakulturisasi with the local culture with Islam as coming from the Middle East region. This is especially more prominent in the current regime to power that uses the Wahhabi Ibn Saud as the understanding has become Muslim. This paper will not touch how the conflict between the two typologies of Islam. Writing just over a number of influences that brought Islam into the cultures that flourished in Indonesia. 

Penetration Method 

The method of penetration of Islam into the archipelago quite varied. Supartono Widyosiswoyo mention at least there are 6 methods are: trade, marriage, mysticism, education, arts and Trade sosial.5 coating is a method of Islamic penetration of the most obvious. In this process, domestic and foreign traders meet and exchange effects. Foreign traders consists of Gujarati traders and the Middle East. They are met by the duke of coastal areas want to break away from the power of Majapahit.Some of these foreign traders settled in the area adjacent to the beach and spread their Islamic culture. 

Marriage is mostly done among traders as the nomads with the daughters of dukes. In marriage, the groom is usually proposed requirement sentence pronunciation creed as legitimate marriages. The children resulting from the marriage following the religion of their parents. 

Sufism is a religion that many interesting method among the natives of Indonesia. The method is tolerant and does not lead to cultural shock is enough to make "flooding" new Islamists. Sufism is not creating a position diametrically with Hindu-Buddhist culture or tradition of local indigenous people who previously held. Sufism figures such as Hamzah Fansuri, Syamsudin Pasai, or Wali Songo (including Sheikh Siti Jenar) take a key position in the method of spreading Islam through Sufism this. 

Education is one method of spreading Islam. Before Islam arrived in Indonesia is known as the basis for Buddhist education, especially college Nalendra in South Sumatra. Pecantrikan and Mandala is a "school" where the student of knowledge among the population of pre-Islamic. After Islam came in, and Mandala Pecantrikan role was taken over and given the charge of Islam into it. 

Art, no doubt, have a significant role in spreading Islam. Indonesian people are artists who have a high level of fame. Through this art, Islam is relatively more acceptable than other methods. Sunan Kalijaga for example, using puppets as a way of proselytizing. Sunan Bonang use gamelan to sing religious hymns. This does not include other figures who adapted the art of local crafts and Hindu-Buddhist to later be given charge of Islam. 

Social stratification eventually occupy key positions. The main problem in previous religion is social stratification based on caste. Although not too tight, Hinduism in Indonesia to some extent influenced by social castes such as Brahmins, Knights, Vaishya, Sudra and Paria. Primarily, ordinary people less "freedom" with this system thus resulting in a number of limitations. Then Islam came and did not recognize social stratification. Of course, the Indonesian people who want "free" to respond with a good religion.

Language 

Initially, the Islamic conversion occurred in the Malayan peninsula and surrounding areas. Following conversion, the population continues to use the Malay language. Malay was used as the language of commerce and are widely used in the western part of Indonesian archipelago. In accordance with the early development of Islam, Malay language has also incorporated a number of Arabic words into the structure of the language. In fact, Taylor noted about 15% of the vocabulary of the Malay language is an adaptation of the language Arab.6 other hand, a modification of the letters Pallawa into Arabic, and this became known as Jawi letters. 

As the rise of Islam as the dominant religion of the archipelago, there is also the language used adaptation of Islam. These include penetrated into the structure of the Saka calendar that became mainstream in the Hindu-Buddhist culture. For example, the names of the Islamic month later disinkretisasi by Sultan Agung (Mataram Islam) into the Saka calendar system. Saka lunar calendar based on the Sun (similar to the Gregorian), while the Islamic calendar based on the circulation of the Moon. 

Sultan Agung in 1625 decreed the Saka calendar changes into Javanese calendar is heavily influenced Islamic culture. The names of months used is 12, same as the Hijri calendar (the Islamic version). Similarly, the names of months refers to the Arabic language Sura month (Muharram), Sapar (Safar), Mulud (Rabi Beginning), Bakda Mulud (Rabi 'End), Jumadilawal (Rabi'ul), Jumadilakir (Jumadil End ), Rejeb (Rajab), Ruwah (Sha'ban), Pasa (of Ramadan), Sawal (Shawwal), Sela (Dzulqaidah), and Large (Dhu al-Hijjah). However, still follow the lunar calendar daily Saka Saka daily calendar so that time the most widely used of the population. 

Besides the issue of division of the month, the Arab language was extended to structure vocabulary. Same with a number of Sanskrit who eventually recognized as part of Indonesian, a number of Arabic words were finally entered into the structure of Indonesian, which include:

Arabic is even more significant in the 18th century and 19 in Indonesia, where communities of the archipelago over can read Arabic letters rather than Latin. In fact, in this Dutch colonial period, currency Malay written in Arabic letters, Arabic Pegon, Jawi or Arabic. Arabic script is often still found on the tombstone inscription. 

Pesantren. One form of Islam that are culturally more systemic is boarding. Originally he said the possibility of "Shastri" which means "those who know the scriptures of Hindu religion" from the Sanskrit. Or, "apprentice" of the Java language, meaning "those who follow his teacher to go anywhere. This phenomenon has been developing real boarding before Islam arrived. Pesantren when it became a place of education and teaching of Hinduism. After Islam came in, material and process of education in the schools taken over by Islam. 

Pesantren essentially a dormitory traditional Islamic education. Students live together and learn the religious sciences under the guidance of teachers, known as Kyai. Dormitory students are in boarding school complex where the clerics live. In other words, schools can be identified with the five main elements as follows: huts, mosques, students, clerics, and the books klasik.7 

Regarding the significant role of this pesantren, Harry J. Benda said that Indonesian-style Islamic history is the history of civilization memperbesarkan students and its influence on religious life, social, and economic in Indonesia.8 Through this pesantren, Islamic culture was developed and adapted to local culture that developed around it. 

Mosque. The mosque is a place of worship for the Islamic circles. Mosques formed early post-penetration of Islam into the archipelago is quite different from that developed in the Middle East. Among these are, the absence of the dome at the top of the building. The dome was replaced with a kind of "Meru" ie pyramid arrangement (usually three levels or five) similar to the Hindu buildings. Banten Masjid has five lingkat Meru, while the Holy Mosque and Demak 3 levels. But in general, form a square building walls are the same as that developed in culture induknya.9 

Then, in Indonesia are usually not built minarets. The role of the tower is replaced by a drum or percussion that marks the entry of prayer time. After a drum or percussion sounded, start prayer calls are made. However, there is also a tower that was built like in the Holy mosque and Demak. Uniquely, the form of towers similar to the Hindu temple. Although the present form of the mosque which was built in Indonesia has been completed tower, but the buildings far in the past mosque still retain its local shape. 

Graveyard. The tomb is the location of a person's body dikebumikannya post died. After the influence of Islam, the tomb of an effect is no longer embodied in the form of temples, but only just "cupola." Also, the body was interred at the site marked by a headstone. This grave marker is a form of application of Islam in Indonesia. Indonesia is not just a stone grave marker, but there are also carvings that marked the name of who is interred. 

Carving Art. The teachings of Islam (especially in Saudi Arabia) to ban the creation of animate beings in art. This prohibition was firmly held by the Islamic people of Indonesia. Instead, they actively create calligraphy and carving a "disguised". For example the form of leaves, flowers, hills, rocks, landscapes, and geometric lines. Included in it making Arabic calligraphy. Such carvings are in Mantingan Mosque near Jepara, Indonesia region which is famous for its art ukirnya. 

Literature. As the influence of Hindu-Buddhism, Islam also gives effect to the literary arts of the archipelago. Islamic-influenced literature is mainly grown in the area around the Straits of Malacca and Java. In the vicinity of the Straits of Malacca is a new development, while Java is a development of Hindu-Buddhist literature. 

Islamic writers perform a new composition-composition of Mahabharata, Ramayana, and Pancatantra. The result of this composition eg Tale of Five Pandava, Pandavas Tale of War Jaya, Hikayat Seri Rama, the Hikayat Maharaja Rawana, Hikayat Panjatanderan. In Java, there is literature that influenced long-Islamic literature such as Bratayuda, Fibre Rama, Arjuna Sasrabahu. 

In developing Malay sya'ir, Hamzah Fansuri composed mainly of mysticism (Sufism books that spread the problem.) Suluk who composed this Fansuri including sya'ir Boat, sya'ir The Bird Pingai, Asrar al-Arifin, and Syarab al Asyiqin.

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Referensi :

M.C. Ricklefs, Sejarah Indonesia Modern 1200-2004, (Jakarta: Serambi, 2008)

Supartono Widyosiswoyo, Sejarah Kebudayaan Indonesia, (Jakarta: Universitas Trisakti, Cet.2, 2006)

Jean Gelman Taylor, Indonesia: Peoples and Histories, (New Haven: Yale University Press, 2003)

Murray Gordon O’Hanlon, Pesantren dan Dunia Pemikiran Santri: Problematika Metodologi Penelitian yang dihadapi Orang Asing, (Malang: Universitas Muhammadiyah Malang, 2006)

R. Soekmono, Pengantar Sejarah Kebudayaan Indonesia 3, (Yogyakarta: Kanisius, Cet.19, 2008)