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1
Sektiadi, Sektiadi. "Majapahit in Two Perspectives." Jurnal Humaniora 28, no. 1 (June 4, 2016): 115. http://dx.doi.org/10.22146/jh.v28i1.11509.
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The two books mentioned above were published in conjunction with a seminar on Majapahit, commemorating its 721st anniversary. The great kingdom indeed withheld mysteries that have always been discussed since the late 19th century. At the least it was noted that N.J. Krom reported the relics of the kingdom two hundred years ago. The following intensive studies generated enough knowledge about this area, but they also presented the myths because not the studies could not unfold every aspect of the kingdom. These included the authorities in the kingdom’s era as well as other figures who ever lived in this region. Manuscripts such as Nagarakretagama have made scholarly and everyday discussions more interesting by making connections various aspects of the texts with archaeological findings in Trowulan area.
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Munandar, Agus Aris. "Majapahit and the Contemporary Kingdoms: Interactions and Views." Berkala Arkeologi 40, no. 1 (May 26, 2020): 1–22. http://dx.doi.org/10.30883/jba.v40i1.522.
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This study discusses the interactions between Majapahit and other kingdoms from a contemporary time in Nusantara, Southeast Asia, India, and China and vice versa. The aim is to formulate the interaction between Majapahit and contemporary kingdoms and vice versa based on existing data. This is an ancient historical study that was conducted in three stages, namely: collecting data contained in written sources such as inscriptions, literary works, and Chinese Chronicles, and archaeological data. The second stage was a data analysis by linking data from written sources with other data, to look for elements that support each other, and always refer to the phenomenon of the study framework. The third stage included an interpretation to gain conclusions. According to the data analysis by examining Majapahit's contemporary regions and kingdoms, it turned out that the kingdom applied the basic concept of Tri Angga which refers to the macrocosm concept of Tri Loka. Majapahit's relationship with India is not as dynamic as that of China, instead, there is a view that India is religiously no longer a reference to Hinduism and Buddhism.
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Mujabuddawat, Muhammad Al. "JEJAK KEDATANGAN UTUSAN MAJAPAHIT DI PULAU AMBON." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 7, no. 1 (August 1, 2018): 53. http://dx.doi.org/10.24164/pw.v7i1.254.
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Kakawin Nāgarakŗtāgama describes Majapahit's territory during its victorious day almost covering the current area of the Nusantara, including the Ambon Island in the region of the Maluku Islands. However, there are only small trace of physical evidence and literary data that can prove the existence of Majapahit influence in Ambon Island, or in other words, there is no absolute proof that can be accepted by academician. The people of Ambon Island who are illiterate have an oral tradition of telling the history. Ema village in Ambon Island has an oral tradition that tells the arrival of Majapahit. This study used oral tradition analysis method also by field observation to find related artefactual data and supported by relevant literature review. Based on the results of oral tradition studies, it is known that the arrival of the delegates of Majapahit Kingdom in Ema Village is a real historical event occurred and supported by evidence of artefactual data found in the field. The results of this study became the first primary reference of historical events that occurred in the Ambon island after so long that the published literature earlier did not contain clear evidence of the interaction or the coming of the Majapahit Kingdom in Ambon Island. The result of this study is also sufficient to prove that Ambon Island is not the territory of Majapahit Kingdom.
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Susilo, Agus, and Andriana Sofiarini. "Gajah Mada Sang Maha Patih Pemersatu Nusantara di Bawah Majapahit Tahun 1336 M - 1359 M." KAGANGA: Jurnal Pendidikan Sejarah dan Riset Sosial-Humaniora 1, no. 1 (June 28, 2018): 62–71. http://dx.doi.org/10.31539/kaganga.v1i1.233.
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Majapahit Kingdom is one of the largest Kingdom in the archipelago that has a very wide territory even to Madagascar. The heyday of Majapahit kingdom during the leadership of King Hayam Wuruk, who is the best king to form Majapahit prosper and experience a very glorious period. This can not be separated servis from Mahapatih Gajah Mada who pronounces his famous oath by the name of oath Amukti Palapa. Where the oath of Amukti Palapa reads: Seagrass huwus lost Nusantara isun amukti palapa, seagrass loses ring desert, ring seran, Tanjung Pura, ring Haru, ring Pahang, Dompo, ring Bali, Sunda, Palembang, Tumasik, samana isun amukti palapa. Relying on a good military and political strategy, Mahapatih Gajah Mada is able to apply the Amukti Palapanya oath, making it the most respected Patih in the Majapahit Kingdom as well as in other regions. Until the end of Mahapatih Gajah Madas involvement in Bubat war caused his name to diminish his kharisman in Majapahit environment. Finally Mahapatih Gajah Mada reached Moksa and left the Majapahit Glory.
Keywords: Gajah Mada, Archipelago, Majapahit
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Utomo, Bambang Budi. "MAJAPAHIT DALAM LINTAS PELAYARAN DAN PERDAGANGAN NUSANTARA." Berkala Arkeologi 29, no. 2 (November 30, 2009): 1–14. http://dx.doi.org/10.30883/jba.v29i2.375.
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Majapahit has been known as agrarian and maritime kingdom as well, with a territory covered almost as wide as the nowadays Republic of Indonesia region, excluding part of Papua and West Java (the Sundanese Kingdom). This was the condition after Gajah Mada well-known vow, the Palapa. Long before Mahāpatih Gajah Mada spoke his vow, from the year 1292 CE inscription of Camundi one’s learned that the consecration of the statue of Bhattari Camundi during the time of Śrī Mahārāja Kěrtanāgara from Siŋhasāri was a token of his success in bringing all the areas and many islands around under his power. And that means that the idea of expanding the Java mandala had been managed by Śrī Mahārāja Kěrtanāgara since the 1270-s before the inscription of Camundi was established. Based on available written sources (scripts and inscriptions) and being compared to Siŋhasāri maṇḍala expansion, regions that were under Majapahit’s authority covered only parts of Central Java, East Java, Madura, Bali and Sumbawa. Majapahit’s power was very depended on the services of the coastal ports such as Kambangputih, Siddhayu, Gresik, Surabhaya, and Canggu. And as to it Majapahit established powerful navy arms to secure the Majapahit waters in the Java Sea. The Babad Lasĕm mentioned Lasĕm to be the port where Rājasawarddhana (Bhre Matahun) warships anchored. Rājasawarddhana was the ruler of Lasĕm who happened to be Hayam Wuruk’s relatives. All these warships were assumed to protect Majapahit’s waters in the Java Sea.
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Suwitha, I. Putu Gede. "Wacana “Kerajaan Majapahit Bali”: Dinamika Puri Dalam Pusaran Politik Identitas Kontemporer." Jurnal Sejarah Citra Lekha 4, no. 1 (March 18, 2019): 3. http://dx.doi.org/10.14710/jscl.v4i1.19903.
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This study discusses the transformation of the identity of the contemporary Balinese community in general and the dynamics of palaces (puri) in the political rotation in particular based on the discursive development of the “Bali Majapahit Kingdom”. This discourse can be observed from the local newspapers in Bali such as Bali Post, Tokoh, and so forth. The discourse of the “Bali Majapahit Kingdom” inspired by the Majapahit kingdom for the sake of image. The historical method was applied in this study. The data were analyzed descriptively-qualitatively using historical analysis. The result of the study shows that the discourse of the “Bali Majapahit Kingdom” has been inspired by a central figure named Aryawedakarna for his political interest. He has smartly used the Majapahit kingdom and the resurgence of Hinduism as the inspiration to establish the image as a royal figure. Actually, what he has done is the political identity and was successfully appointed a member of the Regional Representative Council [Dewan Perwakilan Daerah] with more or less 200,000 votes in the 2014 election.
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Anto, Andri, and Fitri Nuraini. "Social Accounting and Tax Accountability: An Interpretive Study of the Majapahit Empire." Jurnal Dinamika Akuntansi 12, no. 2 (September 26, 2020): 140–51. http://dx.doi.org/10.15294/jda.v12i2.25672.
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The purpose of this paper is to provide evidence that accounting practices and tax accountability have been implemented in the ancient kingdom. This paper uses a qualitative approach and an interpretive study as a method. Data were collected through interviews with informants who are experienced in the history of the ancient kingdom, observations on the Majapahit kingdom site, and librarian research. The results prove that tax accountability during the Majapahit kingdom has been implemented and is under the king's policies. Besides that, social accounting practices during the Majapahit Empire had grown and developed as a result of economic and trade activities that experienced rapid growth. Besides that, the absolute king's power in regulating his people in all fields.
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Lutfillah, Novrida Qudsi, Eko Ganis Sukoharsono, Aji Dedi Mulawarman, and Yeney Widya Prihatiningtias. "Revealing the Accounting Existence Through Debt-Receivable Practice at Majapahit Kingdom Era (1350)." Accounting and Finance Review (AFR) Vol.1(1) Dec. 2016 1, no. 1 (December 24, 2016): 59–65. http://dx.doi.org/10.35609/afr.2016.1.1(8).
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Objective - The Kingdom of Majapahit was a phenomenal civilization in the Indonesian history. Accounting was then practiced in the everyday life of the kingdom. The purpose of this study is to explore the accounting practices of debt-receivable accounts during the Majapahit Kingdom era of 1350 and to find the values behind their use. Methodology/Technique - This study is a historical qualitative study. Its primary source of data are inscriptions and legislation manuscripts taken from the Kutara Manawasastra of the Majapahit era. Historical analysis is used to analyze data with historiography so as to exposethe results of the historical research. This will help to reveal the underlying values in debt-receivable practices in the era. Findings - The findings of this study reveal that the values of debt-receivable accounts being practiced in the Majapahit era comprise the social, economic and spiritual dimensions. The trust and spiritual values were practiced as a means to tie the mutual benefits between creditors and debtors. Novelty - The findings reveal the accounting existence of the historical past. Type of Paper Review Keywords: Debt; Receivables; Accounting History; The Kingdom Of Majapahit, Trust; Spiritual Values. JEL Classification: H63, M41.
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Rozi, Teguh Fatchur, Misbahul Munir, and Dina Maulidia. "Telaah Sistem Tata Kota Kerajaan Majapahit Dalam Kakawin Nagarakrtagama." SULUK: Jurnal Bahasa, Sastra, dan Budaya 1, no. 2 (February 26, 2020): 77–86. http://dx.doi.org/10.15642/suluk.2019.1.2.77-86.
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Kakawin Nagarakrtagama is a classic Javanese literary work written by Mpu Prapañca around the 14th century. Kakawin Nagarakrtagama is the main reference for researchers to reveal the development of the Majapahit Kingdom until the reign of King of Hayam Wuruk. This study aims to determine the Majapahit Kingdom's urban planning system recorded in Kakawin Nagarakrtagama. This study uses qualitative research methods based on literature (1) Kakawin Desawarnnana uthawi Kakawin Nagarakrtagama: The Golden Age of Majapahit composed by Riana (2009) and (2) Kakawin Nagarakertagama composed by Damaika, et al (2016). The results of this study are the Majapahit urban planning system recorded in Kakawin Nagarakrtagama including the layout of the premises and buildings: (1) Citadel made of red bricks, (2) Majapahit City Gate, (3) Village halls; gate; and gazebo, (4) Field of Watangan, (5) King of Majapahit Residence, (6) King and Governor of Gajah Mada's family residence, (7) Governor of Gajah Mada residence, (8) Palace officials residence, (9) The residence of the Shiva religious leaders as well as the Buddhist leaders, and (10) A place for settlement of the people. Overall, it can be seen that Kakawin Nagarakrtagama records well the Majapahit Kingdom's urban planning system since the time of its establishment until its golden age.
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Andhifani, Wahyu Rizky, and Nor Huda Ali. "PENELUSURAN JEJAK ISLAM DI BELITUNG." Paradigma: Jurnal Kajian Budaya 10, no. 1 (April 26, 2020): 85. http://dx.doi.org/10.17510/paradigma.v10i1.380.
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<p>One of the islands in Indonesia which has both tourist and mining interests is Belitung Island. Belitung Island is an island between Kalimantan Island and Bangka Island. The history of Belitung is said to have existed since the time of the Majapahit Kingdom, while in the Islamic Belitung era it had four kingdoms, namely: the Balok Kingdom (the oldest and largest), Belantu Kingdom, Badau Kingdom, and Buding Kingdom. This study aims to reveal the existence of Islam on Belitung Island, and this is because Belitung Island has many Islamic treasures, some of which have not been disclosed. This research uses explorative and expansive methods. Islam entered Belitung around the end of the 16th century. In the 17th century, Islam in Belitung became an institution of political power with the establishment of the four kingdoms. Sources about the arrival of Islam on the island of Belitung have a variety of stories that developed in the community, and each source is supported by the data on the tombstone findings in several places on the island of Belitung. Assumptions about who spread various versions start from Aceh, Minangkabau, Palembang, Islamic Mataram, Majapahit, Cirebon, Banten, Gresik, and Banjar.</p>
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Rachman, Dikdik Adikara. "Majapahit Terracotta Figurines: Social Environment and Life." Humaniora 7, no. 1 (January 30, 2016): 29. http://dx.doi.org/10.21512/humaniora.v7i1.3394.
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This article aimed to determine the three-dimensional visual tradition in the Majapahit kingdom. This was a manifestation of aesthetic that expressed in various forms, one of them was the figurines that represented linkage aspects in Majapahit’s community life. Terracotta was used as the main basic material in making figurines. Figurines indicated two aspects, namely the human relationship with the natural environment surrounding that translated into a mechanism for the creation, and showed the dimensions of social life in the Hindu tradition. The method used is empirical relational visual with text. In addition, the article was the result of field research conducted under the supervision of Sacred Bridge Foundation, which lasted from 2009 to 2010 in Trowulan as a heritage center site of Majapahit that spread over an area of nearly 100 km2. The research finds out that figurines as a proof of authenticity and identity of the Majapahit that understood as the embodiment of visual culture manifestation.
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Septiyani, Rizki Endi, Annisa R. Isyanti, Septi D. N. Aini, Bagus W. Pratama, Rudi T. Laksono, and Imron Imron. "Jejak Raden Jaka Prabangkara pada Kerajaan Majapahit Abad ke-15 M dalam Babad Jaka Tingkir." SULUK: Jurnal Bahasa, Sastra, dan Budaya 1, no. 1 (February 26, 2020): 43–50. http://dx.doi.org/10.15642/suluk.2019.1.1.43-50.
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Raden Jaka Prabangkara was the son of Brawijaya V, the last king of the Majapahit Kingdom. He was the king's son of an ordinary woman or concubine. During the reign of his father, which was around the 15th century, Raden Jaka Prabangkara had the role as a village chief in Sungging area. Besides, he was also given the task to become a palace painter because of his expertise in painting. This study aims to describe the traces of Raden Jaka Prabangkara's life during the reign of Majapahit Kingdom in the 15th century and the lessons that can be learned from the stories in Babad Jaka Tingkir. This study uses qualitative research method based on the literature review in the book of Babad Jaka Tingkir: Babad Pajang written by Sastronaryatmo (2011) which has been translated into Indonesian. The results of this study are (1) The background story of the birth of Raden Jaka Prabangkara in Babad Jaka Tingkir, (2) The role of Raden Jaka Prabangkara in the 15th century during the reign of Majapahit Kingdom in Babad Jaka Tingkir, (3) The chronology of the seclusion of Raden Jaka Prabangkara to China in Babad Jaka Tingkir, (4) The wisdom that can be learned from Raden Jaka Prabangkara's life. Overall, it can be seen that there are traces of Raden Jaka Prabangkara's life journey during the reign of Majapahit kingdom in 15th century based on the book of Babad Jaka Tingkir.
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Pradhani, Sartika Intaning. "Sejarah Hukum Maritim Kerajaan Sriwijaya dan Majapahit dalam Hukum Indonesia Kini." Lembaran Sejarah 13, no. 2 (February 27, 2018): 186. http://dx.doi.org/10.22146/lembaran-sejarah.33542.
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The purpose of this research is to analyze the control of Sriwijaya and Majapahit Kingdom towards their maritime territory and to learn whether their control may be practiced in the regulatory on the maritime territory of Unitary State Republic of Indonesia today. It is a legal normative research which has descriptive and analytical nature. The control of Sriwijaya and Majapahit Kingdom towards their maritime territory was conducted through adat law. Maritime territory of Indonesia today is controlled by the written law created by the government and the unwritten law practiced by the people.
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Pratama, Dendi, Winny Gunarti Widya Wardani, and Taufiq Akbar. "DESIGNING VISUAL NOVEL CHARACTERS OF GAJAH MADA AND TRIBHUWANA TUNGGADEWI AS REPRESENTATION OF HISTORY FIGURES." Humanus 17, no. 1 (March 21, 2018): 84. http://dx.doi.org/10.24036/humanus.v17i1.9824.
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Gajah Mada and Tribhuwana Tunggadewi are two historical figures of the Majapahit Kingdom. Both of them had great influence in expanding the power of Majapahit Kingdom. These two historical figures can be presented as visual novel characters that educate, especially representing it through an interactive media that appeals to teenagers. Currently, there are not many visual novels featuring Indonesian history setting. This study creates visual movel characters of Gajah Mada and Tribhuwana Tunggadewi in the context of visual communication design. The discussion about these characters of visual novel uses a qualitative approach with structural semiotics method that is designing messages through visual elements of lines, shapes, textures, and colors. This study shows that the costume design on the character represents the informational meaning about the influential figure in the kingdom. Accessory design represents the symbolic meaning of the royalty. Facial design and posture as a representation of elegance and strength figure in the meaning of images. The character design results are expected to give a picture of the historical figure in the kingdom of Majapahit for teenagers.Keyword: visual elements, character, visual novel, structural semiotic MENDESAIN ELEMEN VISUAL KARAKTER GAJAH MADA DAN TRIBHUWANA TUNGGADEWI SEBAGAI REPRESENTASI FIGUR SEJARAH DALAM VISUAL NOVELAbstrakGajah Mada dan Tribhuwana Tunggadewi adalah dua tokoh sejarah Kerajaan Majapahit. Keduanya memiliki pengaruh besar dalam memperluas kekuatan Kerajaan Majapahit. Kedua tokoh sejarah ini bisa disajikan sebagai karakter permainan dalam visual novel yang mendidik, terutama merepresentasikannya melalui media interaktif yang menarik bagi remaja. Saat ini, tidak banyak visual novel yang menampilkan latar sejarah Indonesia. Studi ini menciptakan karakter Gajah Mada dan Tribhuwana Tunggadewi dalam konteks desain komunikasi visual. Pembahasan tentang karakter visual novel ini menggunakan pendekatan kualitatif dengan metode semiotika struktural, yaitu mendesain pesan melalui elemen visual garis, bentuk, tekstur, dan warna. Studi ini menunjukkan bahwa desain kostum pada karakter sebagai representasi makna informasi tentang sosok yang berpengaruh di kerajaan. Desain aksesori merupakan representasi makna simbolik tentang dolongan kebangsawanan. Desain wajah dan postur sebagai representasi eleganitas dan kekuatan karakter dalam makna imaji. Hasil desain karakter ini diharapkan bisa memberi gambaran tentang tokoh sejarah di Kerajaan Majapahit bagi remaja.Kata kunci: elemen visual, karakter, visual novel, semiotika struktural
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Susetyo, Sukawati. "Pengaruh Majapahit Pada Bangunan Puri Gede Kaba-Kaba, Tabanan." AMERTA 34, no. 2 (December 20, 2016): 139. http://dx.doi.org/10.24832/amt.v34i2.181.
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Abstract. Majapahit Influence on the Grand Palace of Kaba-Kaba, Tabanan. Majapahit, as a kingdom, had spread its influence to almost every part of Indonesia such as the western part of Sumatra and the eastern part of the Moluccas, even to our neighbouring countries in Southeast Asia, which were implemented in form of equal partnership (mitra satata). The archaeological remainsfrom the Majapahit period that we can see include sacred and profane buildings, sculptures, reliefs, fragmented and intact potteries and ceramics, and literatures. They bear distinct characteristics,particularly in sacred buildings as well as the styles of reliefs and sculptures. Kaba-Kaba Palace is theremain of Kaba-Kaba Kingdom in Tabanan, Bali, whose king was originated from Majapahit. Theaim of this research is to uncover the Majapahit influence on this palace. Furthermore, an attempt was also made to see whether it was built in accordance with Sanga Mandala, a concept used in thebuilding of palaces. The method for this study was carried out by literature study and describing the building elements of the palace that have Majapahit influence, as well as interviewing somesources. The results show that the palace was built based on the sangamandala concept but it has experienced development to accommodate the needs of more recent period. The Majapahit influences on the Kaba-Kaba Palace are seen in the candi bentar (split gate), paduraksa (roofed gate), tantricstyle sculptures, the sculptures of tortoise and dragon, and figure with the face of a stranger. Abstrak. Majapahit sebagai kerajaan besar telah mengembangkan pengaruhnya meliputi hampir di seluruh wilayah Indonesia saat ini, yaitu daerah-daerah di Pulau Sumatra di bagian barat dan Maluku di bagian timur, bahkan pengaruhnya meluas sampai ke negara tetangga di Asia Tenggara yang dijalin dalam bentuk persahabatan yang setara (mitra satata). Tinggalan arkeologi dari masa Majapahit yang dapat kita temui adalah bangunan suci, arca-arca, relief, bangunan profan, fragmen/utuh gerabah dan keramik, dan karya-karya sastra. Tinggalan Majapahit tersebut mempunyai ciri-ciri khusus dalam bentuk arsitektur bangunan suci, gaya relief dan arca. Puri Kaba-Kaba merupakan tinggalan Kerajaan Kaba-Kaba di Tabanan, yang rajanya berasal dari Majapahit. Tujuan penelitian ini untuk mengetahui apa saja pengaruh Majapahit yang ditemukan pada bangunan Puri ini. Selainitu juga untuk mengetahui apakah pembangunan Puri sesuai dengan konsep Sanga Mandala. Metode penelitian dilakukan dengan studi pustaka, dan mendeskripsikan unsur-unsur bangunan Puri yang mendapat pengaruh dari Majapahit, juga melakukan wawancara terhadap narasumber. Dari penelitianini diketahui bahwa pembangunan Puri menerapkan konsep Sanga Mandala, namun telah mengalami pengembangan sesuai kebutuhan. Pengaruh Majapahit yang ditemukan pada bangunan Puri Kaba-Kaba antara lain adalah gapura candi bentar dan paduraksa, arca-arca bergaya tantris, arca kura-kura dan naga, serta arca tokoh berwajah orang asing.
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Sumaryono, Sumaryono. "Persebaran Cerita Panji dalam Spirit Kenusantaraan." Dance and Theatre Review 3, no. 1 (October 19, 2020): 46. http://dx.doi.org/10.24821/dtr.v3i1.4414.
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The Creation of the Character of Xiao Mei in the Play Script of Senja dan Penantian by Hernandes Saranela Inspired by the Chinese Widow Film. The Panji story that appeared around the XIII century at the end of King Airlangga in Singasari, East Java, became popular in the golden age of the Majapahit kingdom. In 1330 Gajah Mada was appointed by King Putri Majapahit Tribhuanatunggadewi as the ‘Mahapatih’ of the Majapahit kingdom. One year later, in 1331, to be precise, Mahapatih Gajah Mada made an oath known as the “Palapa Oath.” The “Palapa Oath” stated, among other things, that Gajah Mada would not enjoy/eat a palapa before “Nusantara” could be unified. As Mahapatih, every effort was made to realize the ideals contained in the “Palapa Oath.” Mahapatih Gajah Mada increasingly found a clear path after Tribhuanatunggadewi died, and was replaced by his first son named Hayam Wuruk. When he was crowned, king Hayam Wuruk was 16 years old. Under the inexperienced ‘Raja Muda,’ Mahapatih Gajah Mada’s power grew even more remarkable. It is even said that the real king of Majapahit was Gajah Mada. Due to the tremendous efforts of Mahapatih Gajah Mada, the expansion of the Majapahit empire was influential in various regions throughout the Archipelago. Furthermore, with a synchronic approach, it can be assumed that the spread and existence of the Panji story in various regions in Indonesia can be considered as traces of Mahapatih Gajah Mada’s expansionary politics in realizing his ideals as pronounced in the famous ‘Palapa Oath.’ As it is known, the distribution of the Panji story then adapted to local cultures, which made the Panji story have various versions. For example, the Panji story’s performance in Central Java, Malay, Lombok, Kalimantan, and even to countries on the Southeast Asian peninsula. So two important things to note are that the spread of the Panji story in various regions is in line with Gajah Mada’s expansionary politics. It contains the spirit of ‘Kenusantaraan.’ Various versions of the Panji story in the multiple areas show the nature of diversity in the Archipelago’s unity, which is centered in the Majapahit Kingdom. That is what inspired the founders of this republic to adopt the philosophy of “BHINEKA TUNGGAL IKA,” including the color of the flag “red and white” derived from “coconut sugar,” which has been known since the Majapahit era.Keywords: the distribution of the Panji story; the Palapa Oath; the Archipelag
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Riyanti, Menul Teguh. "SUKUH TEMPLE IN KARANG ANYAR CENTRAL JAVA." International Journal of Engineering Technologies and Management Research 5, no. 10 (March 23, 2020): 75–93. http://dx.doi.org/10.29121/ijetmr.v5.i10.2018.304.
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In the Majapahit royal government all elements including culture in the lives of the people, such as sculpture, literary arts, and stage art must all be religious. One of the very unique and specific relics of the Majapahit Kingdom is the Sukuh temple in Central Java, the uniqueness of the temple relief depicting the symbol of human reproduction. Sukuh Temple is a Hindu temple in Majapahit era located in Central Java, located in Sukuh Hamlet, Berjo Village, Ngargoyoso District, Karanganyar Regency, Central Java Province. The reason for choosing the title of Sukuh Temple has a feature that is not found in other temples, especially temples in Java especially. The aim is that the specialty and uniqueness of the Sukuh temple as one of the relief of the heyday of the Majapahit Kingdom This research aims to examine the functions and meanings of the depicting reliefs as a symbol of Hinduism found in Sukuh Temple. Relief findings contained in the Sukuh temple are manifestations of the gods glorified by Hindus so that they are highly sacred. The reliefs included lingga and yoni, garuda reliefs (garudeya stories), head reliefs, and turtle statues. The functions and meanings that are very prominent in the Sukuh Temple are symbols of lingga and yoni, believed to be a symbol of fertility, because it is believed that the origin of life originated from the meeting of two genitals, male and female.
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Rosa, Silvia, and Surya Dewi Fatma. "Memahami Tanda-Tanda Kehancuran Kerajaan Majapahit dalam Novel Sabda Palon Pudarnya Surya Majapahit: Tragedi Cinta Selir Cina." ATAVISME 23, no. 1 (June 30, 2020): 44–61. http://dx.doi.org/10.24257/atavisme.v23i1.590.44-61.
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Penelitian ini membahas lima penanda penting dalam novel Sabda Palon Pudarnya Surya Majapahit yang berkorelasi dengan keruntuhan kerajaan setelah dipimpin oleh Bhre Kertabhumi. Kelima penanda tersebut adalah: bulan berwarna merah semangka; sekumpulan bintang mengitari bulan berwarna merah; bayangan kebakaran Kedathon Majapahit dalam semedhi Bhre Kertabhumi; bulan termakan bayangan hitam dalam penglihatan Arya Bangah dan Arya Gajah Para; dan keruntuhan gapura istana Kerajaan Keling ketika menyambut saudagar Tiongkok. Metode yang digunakan adalah metode semiotik dengan penyajian hasil berupa paparan deskriptif analitis. Hasil penelitian menunjukkan bahwa novel ini menyingkap peristiwa yang tidak terpublikasikan selama ini, khususnya terkait masalah asmara Raja Bhre Kertabhumi dengan selir dari Cina yang bernama Siu Ban Ci. Kelima penanda tersebut berkorelasi dengan masalah asmara yang secara perlahan, tetapi pasti menjadi faktor yang memperlemah kejayaan Majapahit. Penelitian ini menyimpulkan bahwa kelima penanda tersebut mengandung makna petaka besar untuk kerajaan.[Understanding the Signs of Majapahit Kingdom's Destruction in the Novel Sabda Palon Pudarnya Surya Majapahit: The Tragedy of Chinese Concubine Love ] This research discusses five important markers in the novel Sabda Palon Pudarnya Surya Majapahit which correlate with the collapse of the kingdom after being led by Bhre Kertabhumi. That five markers are; the watermelon red moon; a set of stars circling the red moon; the shadow of the Kedathon Majapahit fire in the Bhre Kertabhumi semedhi; months consumed by black shadows in the sight of Arya Bangah and Arya Gajah Para; and the collapse of the royal palace gate of Keling when welcoming Chinese merchants. The method used is was a semiotic method with the results presentation in the form of descriptive analytical exposures. The results showed that this novel uncovered the unpublished events so far, especially related to the romance problem that struck Raja Bhre Kertabhumi with his concubine from China named Siu Ban Ci. The five markers correlate with the problem of romance which slowly but surely becomes a factor that weakened the triumph of Majapahit under the reign of Bhre Kertabhumi. This research concludes that the five markers contain great disasters for the kingdom.Keywords: red moon;meaning; Sabda Palon; disaster love
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Birsyada, Muhammad Iqbal. "LEGITIMASI KEKUASAAN ATAS SEJARAH KERUNTUHAN KERAJAAN MAJAPAHIT DALAM WACANA FOUCAULT." Walisongo: Jurnal Penelitian Sosial Keagamaan 24, no. 2 (December 15, 2016): 311. http://dx.doi.org/10.21580/ws.24.2.974.
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<p class="IIABSBARU">The history of the collapse of the Majapahit showed the discourse of power. In this context rule has been supporting a particular version of historical knowledge. Applying historical method and multi-dimensional approach, this study aims to find out why the knowledge about the collapse of Majapahit spreading among community members was more tended toward the version that Girindra-wardhana as a single actor who overthrow Prabu Brawijaya V. The results of this study indicated that the knowledge among Javanese community about the collapse of Majapahit that stated Girindrawardhana as the sole actor that attacked and subverted the kingdom of Majapahit which at the time was ruled by King Kertabhumi (Brawijaya V) is supported by a wide range of all power of the ruling elite that were largely due to ideological motives. Power and ideology are used as a means of legalizing knowledge.</p><p class="IIABSBARU">***</p><p class="NewStyle17">Sejarah runtuhnya Majapahit memunculkan diskursus yang menampilkan kekuasaan. Dengan demikian kekuasaan telah menyokong versi pengetahuan sejarah tertentu. Dengan menggunakan metode sejarah dan pendekatan multi-dimensional, penelitian ini bertujuan untuk mengetahui mengapa pengetahuan tentang peristiwa runtuhnya Majapahit yang berkembang dalam masyarakat lebih menisbatkan pada versi Girindrawardhana sebagai aktor tunggal yang melengserkan kekuasaan Prabu Brawijaya V. Hasil dari penelitian ini menunjukkan bahwa pengetahuan masyarakat Jawa mengenai peristiwa runtuhnya Majapahit yang meletakkan Girindrawardhana sebagai aktor tunggal yang menyerang dan menumbangkan kerajaan Majapahit yang pada waktu diperintah oleh Prabu Kertabhumi (Brawijaya V) disokong oleh berbagai kekuataan elit penguasa yang sebagian besar karena motif ideologi. Kekuasaan dan ideologi digunakan sebagai alat legalisasi pengetahuan.</p>
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Soedarso, Nick. "Perancangan Buku Ilustrasi Perjalanan Mahapatih Gajah Mada." Humaniora 5, no. 2 (October 30, 2014): 561. http://dx.doi.org/10.21512/humaniora.v5i2.3113.
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Majapahit Kingdom was one of the great Hindu-Buddhist kingdom in Indonesian archipelago which brought great influence to the Southeast Asia civilization between the 13th-16th century. One of the most important figures of Majapahit kingdom was Gajah Mada, a famous name that exceeds even the King himself. Nowadays, history considered as an unattracting subject and it slowly becomes disappeared, which lead us to the lost of cultural values and knowledge. One way to keep the history interesting is to present the story in well presented illustration. The object of this thesis is the character of Gajah Mada and the story that developed around him. This thesis will try to depict the figure of Gajah Mada and illustrate the important moments of his life based on stories from legend and different historical sources and at the end, create a new interpretation of Gajah Mada. The design result of this illustrated book not oly pursue the function and aesthetic, but also as an act of cultural conservation in a creative way, which at the end enrich the story of Gajah Mada.
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Lelono, Hari. "PERAHU-PERAHU MASA KLASIK, BUKTI KEJAYAAN NEGERI BAHARI INDONESIA." Berkala Arkeologi 29, no. 2 (November 30, 2009): 28–42. http://dx.doi.org/10.30883/jba.v29i2.377.
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The Honor of our Nation is often tested by our neighbouring countries with some provocative actions. Since the ancient period of Majapahit Kingdom which was also well-known as a maritime kingdom, Gajah Mada had succeeded in uniting the Nusantara (the Nation) through his strong military navy. It’s neither a myth nor a slogan because it has been proven archaeologically by the ships reliefs sculptured on the wall of the Borobudur Temple dated back to 200 years ago. Other evidence is on the inscriptions of Kediri and Majapahit which mentioned about ships, fishermen, captain and the process of building a ship. The spirit as well as the intelligence of our ancestors must be appreciated and honored as a real breath and spirit of our own, presenting an identity and dignity of one Nation. This pride will be the most precious base maintain the unition of Negara Kesatuan Republik Indonesia.
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Lutfillah, Novrida Qudsi. "Da'wah Management of Wali Songo in the Age of Majapahit Kingdom." International Journal of Religious and Cultural Studies 1, no. 1 (April 30, 2019): 40–46. http://dx.doi.org/10.34199/ijracs.2019.4.005.
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Yudantini, Ni Made, and Kadek Agus Surya Darma. "Housing Typology of Bali Aga Architecture in Sukawana Village: Developments and Challenge." MATEC Web of Conferences 159 (2018): 01001. http://dx.doi.org/10.1051/matecconf/201815901001.
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The Bali Aga is an Indigenous people of Bali scattered in remotes areas such as mountains, hills, along the Batur Lake, and highlands. The Bali Aga people still practices the original tradition and differ from other Balinese people who mostly live in mainland area which differentiated by the reign of Majapahit Kingdom. Bali Aga refused Majapahit’s influences, in contrast other Balinese followed the Majapahit rules that known as Bali Apanaga. Bali Aga still conserves original tradition but cannot avoid the increasing of development in technology and communication. Sukawana Village is one of Bali Aga village still conserve the Indigenous culture and tradition that located in highland of Kintamani Regency. The research aims to seek how the people adhere the tradition, norm, and values; and to explore the housing typology in Sukawana Village that faces on influence of development and threaten by globalization. The research primarily involves a qualitative method with includes an extensive literature review regarding the Bali Aga village and its distribution in Bangli Regency. The field research collected data through on-site evaluation and observation in Sukawana Villages in 2017, interviews to village leader and randomly questions to the householders. The research finding is the changing occurred in Sukawana Village such as using of new material and changes of indoor housing pattern.
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Mustika, Mustika, and Elmy Selfiana Malik. "FAKTA SEJARAH DALAM NOVEL DHARMAGANDUL KARYA SRI WINTALA ACHMAD (KAJIAN NEW HISTORICISM)." Journal Idea of History 2, no. 2 (December 26, 2019): 43–49. http://dx.doi.org/10.33772/history.v2i2.859.
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This research aims to describe the historical facts in the novel of Dharmagandul by Sri Wintala This study aims to describe the historical facts in the novel of Dharmagandul by Sri Wintala Achmad which was set in the Majapahit Kingdom. The novel was examined using the New Historicism approach, which used non-literary texts combined with literary texts to be analyzed. The procedures of this study included: (1) parallel reading techniques, namely techniques performed by reading literary texts (novels) with non-literary texts; (2) the analysis used includes data presentation and discussion. The analysis used in studying the novel Dharmagandul by Sri Wintala Achmad was paralleled by non-literary texts relating to events in the novel; and (3) presentation of the conclusions from the results of the analysis. The results of the study included: (1) the applying of Dyah Pitaloka by Patih Gajah Mada to Prabu Hayam Wuruk; (2) Wikramawardhana's post-HayamWuruk power; (3) Paregreg war; and (4) Sri Ratu Suhita's revenged against Raden Gajah. The results of the study of historical facts in the novel Dharmagandul are expected to provide knowledge that literature can be born from historical reality and this research is expected to be a lesson for the people of Indonesia to not repeat the bitter events that have occurred during the Majapahit kingdom.
Keyword: historical facts, Dharmagandul, new historicism, Majapahit
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Winaya, Atina. "Peran Museum Majapahit Sebagai Mediator Pelestarian Warisan Budaya dan Industri Pembuatan Bata." AMERTA 33, no. 2 (November 30, 2015): 97. http://dx.doi.org/10.24832/amt.v33i2.218.
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Abstract. The Role of Majapahit Museum as a Mediator between Heritage Preservation and Brick-Making Industry. Trowulan, the archaeological site which is believed as the former capital of theMajapahit Kingdom, currently suffers damages caused by the local brick-making industry. Majapahit Museum is one of the institutions which can suppress, or even stop, the growth and development of thebrick-making industry. The aim of this research is to provide a recommendation for the development of Majapahit Museum in the future in order to work as a mediator that can bridge both interestsbetween heritage preservation (government, archaeologists, academicians, and non-governmental organizations) and local citizens, especially the brick-makers. The methods used on this research is qualitative method through observation and literature study, followed by analysis based on new museology approach and cultural resources management approach. Based on the result, it is expected that the Majapahit Museum can play a key-role in raising the awareness of local citizens of the importance of the Trowulan site. The preserved site will provide benefits and positive impacts to three aspects in society, which are ideological, academic, and economic aspects. Abstrak. Trowulan, situs arkeologi yang diduga merupakan ibukota Kerajaan Majapahit, mengalami kerusakan yang semakin hari semakin parah seiring dengan perkembangan industri pembuatan bata oleh masyarakat setempat. Museum Majapahit adalah salah satu pihak yang dapat tampildalam upaya menekan, atau bahkan menghentikan, laju pertumbuhan dan perkembangan industri pembuatan bata tersebut. Penelitian dilakukan untuk memberikan suatu rekomendasi terhadap pengembangan Museum Majapahit pada masa mendatang agar dapat berperan sebagai mediator yangmenjembatani kepentingan pelestari budaya (baik pemerintah, arkeolog, akademisi, maupun Lembaga Swadaya Masyarakat) dengan masyarakat Trowulan, khususnya para pembuat bata. Metode yang digunakan dalam penelitian adalah metode kualitatif melalui observasi dan studi literatur, disertaianalisis berdasarkan pendekatan new museology dan pendekatan cultural resources management. Berdasarkan hasil penelitian, Museum Majapahit diharapkan berperan sebagai media yang mampu menanamkan dan menumbuhkan kesadaran masyarakat setempat mengenai pentingnya kelestarian Situs Trowulan. Situs yang lestari akan memberikan manfaat dan dampak positif terhadap tiga aspek di dalam kehidupan masyarakat, yaitu aspek ideologis, akademis, dan ekonomis.
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Adwina, Radila, and Agi Ginanjar. "IDENTIFIKASI CERITA PADA RELIEF NARATIF DI CANDI SUKUH." PANALUNGTIK 2, no. 1 (November 27, 2019): 1–16. http://dx.doi.org/10.24164/pnk.v2i1.23.
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Candi Sukuh is a sacred temple complex shaped like step-pyramid structure with three terraces, which was used on late period of Majapahit Kingdom, around 15th century. Every terrace is decorated with various reliefs, either ornamental reliefs or narrative reliefs. The tale of the narrative reliefs had been studied by some researchers, but they had different opinion about it. There are also allegations on the tale from those reseachers of some other narrative reliefs, and narrative reliefs that have never been studied before. There are 13 carved stones of those narrative reliefs, with one or more panels on each stone. Each relief may consist of various relief components, such as figures, animals, plants, buildings, weapons, and other things. Those components are compared with other studies of relief on Majapahit period to obtain early identifications of the relief. After that, each component is arranged to form 18 tale scenes. The scenes are compared with Ancient Javanese texts or other sacred building reliefs from Majapahit period, so that the source of the tale and particular scene of the tale are identified.
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Ginandjar, Agi. "EFEK NARASI CAGAR BUDAYA PADA INTENSI DAN KEBANGGAAN REMAJA TERHADAP MAJAPAHIT DAN INDONESIA." Paradigma, Jurnal Kajian Budaya 8, no. 1 (July 31, 2018): 24. http://dx.doi.org/10.17510/paradigma.v8i1.154.
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This paper discusses the communication of cultural heritage in adolescents, in particular information on the cultural heritage of the kingdom of Majapahit in Trowulan, East Java, Indonesia. In the context of public archaeology, public communication is no longer presented in mind-numbing information; instead the information is presented to increase positive attitude and behavior toward the cultural heritage. In the context of marketing communication, the submission of information that is in accordance to the consumers’ or visitors’ wishes can no longer be fulfilled merely by the facts, but also by presenting the information through underdog or topdog stories or narrations. The objective of the research in this paper is to verify the influence of information on Majapahit cultural heritage in the form of narration on public attitude, visit intention, and pride. The research used 3x1 experiment design between participants. The findings of the research verified that the influence of cultural heritage information in the form of topdog narration directly increased the participants’ attitude and visit intention on the Majapahit relics in Trowulan. Additionally, topdog narration formed cultural heritage information also increased the participants’ pride on Indonesia.
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Septianto, Tri, Endang Setyati, and Joan Santoso. "Digit Classification of Majapahit Relic Inscription using GLCM-SVM." Knowledge Engineering and Data Science 1, no. 2 (August 23, 2018): 46. http://dx.doi.org/10.17977/um018v1i22018p46-54.
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A higher level of image processing usually contains some kind of classification or recognition. Digit classification is an important subfield in handwritten recognition. Handwritten digits are characterized by large variations so template matching, in general, is inefficient and low in accuracy. In this paper, we propose the classification of the digit of the year of a relic inscription in the Kingdom of Majapahit using Support Vector Machine (SVM). This method is able to cope with very large feature dimensions and without reducing existing features extraction. While the method used for feature extraction using the Gray-Level Co-Occurrence Matrix (GLCM), special for texture analysis. This experiment is divided into 10 classification class, namely: class 1, 2, 3, 4, 5, 6, 7, 8, 9, and class 0. Each class is tested with 10 data so that the whole data testing are 100 data number year. The use of GLCM and SVM methods have obtained an average of classification results about 77 %.
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Gomperts, Amrit, Arnoud Haag, and Peter Carey. "Stutterheim’s enigma: The mystery of his mapping of the Majapahit kraton at Trowulan in 1941." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 164, no. 4 (2008): 411–30. http://dx.doi.org/10.1163/22134379-90003649.
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For over a century archaeologists have been trying to unravel the mystery of the location of the fourteenth-century kraton (palace) of the rulers of the Majapahit kingdom which held power in Java from the thirteenth to the sixteenth century. It has been long known that the royal city and its palace was located at Trowulan about 50 kilometres southwest of Surabaya, the present-day capital of East Java. Today, unfortunately, all that remains of its former glory are isolated piles of broken bricks and an archaeologically mutilated landscape littered with craters dug by colonial-era asset strippers and treasure hunters. Knowledge of its exact position seemed to have vanished. In 1365 AD, however, the Javanese author Prapañca, had described the Majapahit capital and its royal palace in an extant Old Javanese text, called the Nāgarakrtāgama or Deśawarnana. Based upon this description, several scholars published reconstructions of the lay-out of the kraton of Majapahit, but none of them have been able to offer an identification of its exact location. In 1941, however, the then Head of the Netherlands Indies Archaeological Service (Oudheidkundige Dienst), W.F. Stutterheim, made a detailed reconstruction of the kraton of Majapahit, which the present authors are convinced correctly identified its precise location. The mystery is that Stutterheim himself did not reveal that location. This article sheds new light on the accuracy of Stutterheim’s reconstruction and his seemingly intentional obfuscation of the site identifications in Prapañca’s monumental work.
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Akbar, Ali. "Cultural Resource Management for a Majapahit Kingdom Site in Trowulan, East Java, Indonesia." Conservation and Management of Archaeological Sites 16, no. 4 (November 2014): 297–307. http://dx.doi.org/10.1179/1350503315z.00000000099.
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Septianto, Tri, Endang Setyati, and Joan Santoso. "Model CNN LeNet dalam Rekognisi Angka Tahun pada Prasasti Peninggalan Kerajaan Majapahit." Jurnal Teknologi dan Sistem Komputer 6, no. 3 (July 31, 2018): 106–9. http://dx.doi.org/10.14710/jtsiskom.6.3.2018.106-109.
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The object of the inscription has a feature that is difficult to recognize because it is generally eroded and faded. This study analyzed the performance of CNN using LeNet model to recognize the object of year digit found on the relic inscriptions of Majapahit Kingdom. Object recognition with LeNet model had a maximum accuracy of 85.08% at 10 epoch in 6069 seconds. This LeNet's performance was better than the VGG as the comparison model with a maximum accuracy of 11.39% at 10 epoch in 40223 seconds.
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Hamiyatun, Nur. "PERANAN SUNAN AMPEL DALAM DAKWAH ISLAM DAN PEMBENTUKAN MASYARAKAT MUSLIM NUSANTARA DI AMPELDENTA." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 5, no. 1 (February 25, 2019): 38. http://dx.doi.org/10.36835/dakwatuna.v5i1.321.
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Islam entered the archipelago through several figures called Walisongo. Sheikh Maulana Malik Ibrahim was a leader and pioneer in the field of da'wah who succeeded in forming students to carry out his missions in preaching to the Archipelago and that had happened since the 15th century AD The Walisongo figures I studied were; Sunan Ampel who first came only briefly or stopped by the land of Java with the intention of looking at his aunt until finally settled in Java. Then, the way of preaching carried out by Sunan Ampel by means of da'wah without any element of coercion or the path of peace.
Sunan Ampel conducts the spread of Islam in Majapahit with permission from Prabu Brawijaya, so that Sunan Ampel has full rights for Islamization in the Majapahit area. Furthermore, Sunan Ampel established a boarding school in the main door area of the Majapahit kingdom where the Islamic boarding school area is a gift from Prabu Brawijaya. In the preaching carried out by Sunan Ampel, he has several tactics in the spread of Islam that I mentioned above. Then the students who were guided by Sunan Ampel also participated in the spread of Islam in all directions.
Keywords : Sunan Ampel, Da'wah and Muslim Ampeldenta
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Lelono, Hari. "MOJOPURA WETAN, DESA PENYEBERANGAN DI DAERAH ALIRAN SUNGAI (DAS) BENGAWAN SOLO PADA MASA MAJAPAHIT?" Berkala Arkeologi 30, no. 1 (May 13, 2010): 72–80. http://dx.doi.org/10.30883/jba.v30i1.392.
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Majapahit is a powerful kingdom which ruled Java from 12th to 15th century A.D. The kingdom was well known as the center of Javanese civilization with a tremendous influential power throughout the archipelago. Its capital was found in an area which had long been assumed as located in Trowulan District of Mojokerto Region in East Java. Archaeologists had long been assumed that the potential main access for entering the area were roads as well as rivers with Bengawan Solo as the most important one. Some old Javanese inscriptions mentioned the crossing-through villages lying over the river's edge which among them were Madanten, Wringin Wok and Bajrapura. Those village names could still easily be found until today, located over the edge of Bengawan Solo River in Gresik District. Mojopura Wetan is believed as an ancient village as mentioned in the inscription, identical to Bajrapura. Beside located close to Bengawan Solo, in the village was also found Hindu and Buddha statues. At present in the village could still be found the activity of local people using small boat to cross the river.
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Andito, Tegar. "PERANCANGAN KOMIK ANDHE ANDHE LUMUT BERDASARKAN RELIEF KISAH PANJI DI KOMPLEKS CANDI PENATARAN." DeKaVe 10, no. 2 (March 24, 2018): 49. http://dx.doi.org/10.24821/dkv.v10i2.1993.
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Andhe Andhe Lumut is a folktale that derived from many versions of Panji tales. Andhe Andhe Lumut is the popular one amongst Indonesian, especially Javanese cultures. In popular culture, there are many works in various media that derived from Andhe Andhe Lumut story. Originally, as one of Panji tales, Andhe Andhe Lumut background story takes place at Kediri Kingdom era, but most of visual works like comics, picture story books, animations, drama costumes, etc use far more modern era style of traditional Javanese culture. Beside of that, from original text, Andhe Andhe Lumut folktale is designed for adult audiences, however most Indonesians have identified that folktale is a bedtime story for children. That’s why people can’t find visual works from Andhe Andhe Lumut story for adult audiences. As mentioned before, Panji tales have many versions. They are also already popular since Majapahit era. This is proven by carvings about some scene from Panji tales at Penataran Temple Complex which most of stuctures are built at Majapahit era. Panji tales themselves are semi fictional stories. Prince Panji or Inu Kertapati is inspired from King Kameswara II, seventh king of Kingdom of Kediri, and Princess Candra Kirana is inspired from Queen Kirana from Jenggala, but in Panji tales, their origins are opposite. Panji is from Jenggala and Candra Kirana is from Kediri. Ancient Javanese temple carvings could shows anything, but always showed environmental situations when the carvers live.”Teras Pendopo” building, where Panji tales carvings are located, was built at Majapahit era, when King Hayam Wuruk reigned. It is about 100 years after fall of Kediri, so the carvings are the closest visualization of Kingdom of Kediri daily life.Visualization of Andhe Andhe Lumut folktale based on original text and Panji tales characters at Penataran Temple Complex has never done before. Panji tales at Penataran Temple itself does not tell Andhe Andhe Lumut version of Panji. This comic design, if done properly can gives a new point of view about Andhe Andhe Lumut and can be the first comic of Andhe Andhe Lumut for adult audience with some historical accuracy.
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M. Anwar, Od. "CONTEXTUALIZING NUSANTARA STUDIES." Journal of Nusantara Studies (JONUS) 1, no. 1 (June 26, 2016): 1. http://dx.doi.org/10.24200/jonus.vol1iss1pp1-6.
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Jonus stands for Journal of Nusantara Studies, a university journal of Universiti Sultan Zainal Abidin (UniSZA), Malaysia. This journal is not a mere study about Nusantara, instead it encompasses a wide range of academic disciplines in humanities and social sciences, embracing (but not limited to) culture, history, language, education, social, politics, communication, psychology, development, tourism, arts, economy, science and technology (in sociocultural terms) and international relations in the region currently belonged to the Association of Southeast Asian Nations (ASEAN). Even though clearly stated in ancient native sources―especially in Nāgara-Kěrtāgama (a 14th century Javanese-Majapahit poem dated 1365), Pararaton (a writing of the 14th century Majapahit-Javanese kingdom), and Sejarah Melayu (Malay Annals - the historical record of Old Malay Sultanate during their reign in Melaka)―and also bears very significant meaning to the indigenous communities, the word ‘Nusantara’ is yet universally used. In addition, understanding about it is still very vague and misleading. Therefore, it is worthy to give a brief account of what the term ‘Nusantara’ means based on the native primary sources. Nusantara is a unified geographical region of indigenous communities that covers the entire part of Southeast region of Asia. In fact, its geopolitical coverage is almost identical to Southeast Asia. Even though in the 13th and 14th centuries (during Kertanegara and Majapahit kingdoms) it centered at Javanese, in our contemporary times, the term ‘Nusantara’ has become common among the indigenous communities in the region. While ‘Southeast Asia’ is a foreign term, ‘Nusantara’ deeply conveys historical, cultural and sentimental values of the natives of this region. It fertilizes a form of sense of belonging that is often pronounced as ‘a compatriot kin’ (bangsa serumpun) based on their common ancestors, spoken language, beliefs, way of life, and skin colours, besides their domiciles. It is within this spirit that ‘Nusantara’ is chosen as the title of this journal.Cite as: Anwar, Od. M. (2016). Contextualizing nusantara studies. Journal of Nusantara Studies, 1(1), 1-6.
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Heryadi, Dindin, and Ela Mutiara. "GANDRA PITALOKA: VISUALISASI KISAH CINTA DYAH PITALOKA DALAM KARYA TARI." Joged 15, no. 1 (December 2, 2020): 20–35. http://dx.doi.org/10.24821/joged.v15i1.4660.
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Gandra Pitaloka merupakan visualisasi kisah cinta Dyah Pitaloka putri dari Kadipaten Pakuan dengan Prabu Hayam Wuruk raja dari Kerajaan Majapahit dalam kronologi peristiwa perang Bubat dalam karya tari. Gandra berarti wujud dan Pitaloka diambil dari nama tokoh sumber cerita yaitu Citra Resmi Dyah Pitaloka. Judul ini mengandung arti wujud Dyah Pitaloka. Karya tari ini terinspirasi secara auditif dari syair lagu Karembong Koneng yang menceritakan tentang peristiwa Perang Bubat antara kerajaan Majapahit dan Kadipaten Pakuan. Karya ini diwujudkan dalam bentuk koreografi kelompok dengan sembilan orang penari. Tipe penyajian yang digunakan yaitu tipe dramatik, serta disajikan dengan elemen pertunjukan wayang golek sebagai pengantar cerita. Gerak-gerak dasar tari Sunda seperti tumpang tali, lontang, dan capang, serta unsur dasar gerak silat di antaranya bandul, nangkis, dan nyabet digunakan sebagai pijakan dasar dalam proses pencarian gerak. Musik pengiring dalam bentuk instrumen musik elektrik atau MIDI (Musical Instrument Digital Interface) dengan menggunakan laras Salendro, Pelog, dan Madenda. ABSTRACT Gandra Pitaloka dance is a visualization of the love story of Dyah Pitaloka daughter of Kadipaten Pakuan with Hayam Wuruk king of Majapahit Kingdom in the chronology of Bubat war events. Gandra which means form and Pitaloka was taken from the name of the story source of the official image Citra Resmi Dyah Pitaloka. This title contains the meaning of Dyah Pitaloka's form. This dance work is inspired by audio from Karembong Koneng song lyrics. This poem tells about the events of the war Bubat between the kingdom of Majapahit and Kadipaten Pakuan. This work is manifested in the form of group choreography with the composition of nine dancers. The presentation type used is the dramatic type. Basic movements of Sundanese dance such as tumpang tali, lontang, and capang, and elementary motion of silat which is bandul, nangkis, and nyabet used as a foundation in the process of searching motion. This work is accompanied by music in the form of an electric musical instrument or MIDI (Musical Instrument Digital Interface) by using barrel Salendro, Pelog, and Madenda. And presented with elements of wayang golek show as an introduction to the story. The purpose of this choreography creation is to visualize the love story of Dyah Pitaloka with Hayam Wuruk through the development of basic movements of Sunda dance. The benefits of the creation of this work are to provide a creative process creation experience with the development of motion that departs from the basic movements of the dance of Sundanese and silat, as a form of appreciation of the character of a princess from Kadipaten Pakuan existing in West Java.
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Priswanto, Hery. "SITUS WOTANNGARE-BOJONEGORO: NILAI PENTING DAN PENGEMBANGANNYA." Berkala Arkeologi 33, no. 1 (May 31, 2013): 51–58. http://dx.doi.org/10.30883/jba.v33i1.4.
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Wotanngare site is believed to be the former Kingdom of Malawapati (Mlawatan Site) as well as the palace of King Anglingdarma. By local community, King Anglingdarma is a legendary and heroic figure for Bojonegoro society. This is supported by the toponym, toponyms related to Anglingdarma such as Budhug Village, Tibong Land, Kedhung Gandhu, Pathak Kedhung Buto, and Mount Pegat. Based on the results of the research carried out Balai Arkeologi Yogyakarta, Wotanngare Site in Bojonegoro regency is a settlement site Majapahit period. The archeological as well as the legend significance would be combined to contribute academically to the Bojonegoro community.
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Rohimah, Ainur, Joni Wibowo, and Ricky Yulius Kristian. "Sukoreno Site: Lost Classic Civilization." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 3 (August 10, 2019): 396–405. http://dx.doi.org/10.33258/birci.v2i3.333.
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The discovery of Statue and Red Bricks (Bata Abang) located in Sukoreno Village. The Red Brick in Sukoreno site has scattered in settlements and suspected that many Red Bricks has been crushed by residents. Being a cultural heritage of the past, this site needs deep attention and is very important to be studied as an Indonesian nation's self-image. The researcher used the folklore method to uncover the surrounding of the cultural and historical context. In addition, through physiological comparative studies, the shape and characteristics of decapitated statue and red bricks with Majapahit relics in Trowulan, it is found that decapitated statues (Sukoreno statues) have physiological characteristics (shapes and models) that are similar to the Nandiswara or Mahakala statues. The first identification lead the researcher how the connection of the Sukoreno Site with The East Majapahit Kingdom. This effort is expected to be able to support the development of the cultural tourism area in Jember Regency and contribute to the retention of assets of national culture, especially the culture of the people in Jember. This research concludes that The Sukoreno Site as an important area and assume The Sukoreno Site as a palace.
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Budiharso, Teguh. "MELURUSKAN SEJARAH TRENGGALEK KOTA GAPLEK: STUDI HEURISTIK FOKLOR PANEMBAHAN BATORO KATONG, JOKO LENGKORO DAN MENAK SOPAL." LINGUA: Journal of Language, Literature and Teaching 12, no. 1 (March 1, 2015): 137–54. http://dx.doi.org/10.30957/lingua.v12i1.77.
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This study is aimed at describing toponymy of Trenggalek emphasizing on identification of local foklor about Batoro Katong, Joko Lengkoro and Menak Sopal. This study uses qualitative approach assigning heuristic and phenomenology as the method of inquiry. Primary sources such as documents on the foklor, babad, inscriptions, and sites of history were analyzed. Indepth analyses pertaining to the exploration using indepth interview and discussion were conducted involving various informants. This study reveals that Trenggalek derived from Galek, identifying a city that produced gaplek. Since early Matarm, gaplek had been produced in Trenggalek. In support to the name, Galek has been interpreted as the identity of “terang” and “galih” aspiring that Galek has received greatness of the King in Demak. Trenggalek did not exist in the era of Mataram, Majapahit, Demak, and Pajang Kingdom as a regency, however, its status as sima parashima, received since King Sindok in 929 AD up to Majapahit ruling indicated that Trenggalek was a prominent area. To some extents, Trenggalek has received discrimination in the government administration but the history remains to promote the legacy of Trenggalek as an autonomy regency.
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Lutfillah, Novrida Q., Eko G. Sukoharsono, Aji D. Mulawarman, and Yeney W. Prihatiningtias. "The Existence of Accounting on Local Trade Activity in the Majapahit Kingdom (1293 AD -1478 AD)." Procedia - Social and Behavioral Sciences 211 (November 2015): 783–89. http://dx.doi.org/10.1016/j.sbspro.2015.11.168.
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Riyanto, Sugeng. "TEMUAN UANG KEPENG GAMBANGAN DESA GAMBANGAN, KECAMATAN MAESAN KABUPATEN BONDOWOSO, JAWA TIMUR: HASIL KAJIAN AWAL DAN POTENSI PEMANFAATANNYA." Berkala Arkeologi 29, no. 2 (November 30, 2009): 55–72. http://dx.doi.org/10.30883/jba.v29i2.379.
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This article is a result of an early study of the finding of ancient coins in Gambangan site, Bondowoso Regency, East Java. Based on the findings of the ancient coins and other artifacts, it is assumed that Gambangan site contains a small numbers of archaeological data and its distribution is limited as well. Gambangan site is supposed as a simple settlement site or non permanent settlement site closely related to Majapahit Kingdom. An early study on Gambangan site has described the potentials of the findings in academic field and in the utilization of development such as research materials, education materials and as part of tourist development.
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Wira Bima Wikrama, Anak Agung Ngurah Agung. "Revitalisasi Maritim Dalam Pemantapan Geopolitik Indonesia." Jurnal Ilmiah Cakrawarti 3, no. 2 (August 21, 2020): 28–33. http://dx.doi.org/10.47532/jic.v3i2.197.
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History records that the archipelago is an area with more waters than land. This has been realized by the royal leaders in the archipelago. Since the days of the Srivijaya Kingdom, the Singosari Kingdom and the Majapahit Kingdom have made the sea a real force to build a kingdom. Sea or maritime is not only a support for economic power but more than that. Mari- time has become a geopolitical force to unite the archipelago. Geopolitical power has strength- ened the steps of the kingdoms in the archipelago to increase their political bargaining power against countries in the surrounding region and countries in the world. The strengthening of maritime as a geopolitical force will of course have implications for other sectors, especially in the development sector of land transportation and sea transportation. This implication is very well understood by the leaders of this country. But still until now, maritime development must be put forward because the strength and bargaining value of this country rests on maritime affairs. Apart from being a geopolitical power, there is also a very large economic power contained in it. Even though Indonesia was late in realizing this, President Gus Dur had formed a Department of Marine Exploration which is now the Ministry of Maritime Affairs. Indonesia’s maritime geopolitical strength has been identified in three main straits which are used by the international community as a passage for various ships with large weights so that Indonesia must be more closely monitoring these sea lanes. The three straits are the Malacca Strait, the Sunda Strait and the Lombok Strait. Indonesia must be able to regulate international maritime shipping so that it can play a strategic role in the world political arena.
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Santoso, Dwi, Ayu Firmaningsih, and Deivy Nur Setyowati. "Sejarah Peristiwa Sumpah Palapa dalam Kitab Pararaton." SULUK: Jurnal Bahasa, Sastra, dan Budaya 2, no. 1 (July 2, 2020): 44–51. http://dx.doi.org/10.15642/suluk.2020.2.1.44-51.
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This study aims to (1) know the background of Sumpah Palapa event, (2) analyze the value and ideology of Sumpah Palapa, and (3) describe the impact of Sumpah Palapa on the Majapahit Kingdom recorded in the Pararaton Book. This study uses a qualitative research method based on the Pararaton Book which was rewritten by Hardjowadojo (1965). The results of this study are (1) the background of Sumpah Palapa (Amukti Palapa) as a manifestation of Gajah Mada's political policy to invade several regions in the archipelago in order to unite them under the reign of Majapahit, (2) the value and ideology of Sumpah Palapa in the Pararaton Book which are the similarity of the slogan of Bhineka Tunggal Ika, Sumpah Palapa, and Mitreka Satata. All of them are the spirit to unite the diversity of the archipelago in one sovereignty, (3) There are three impacts of Sumpah Palapa recorded in the Pararaton Book namely Bubat War; the cessation of Gajah Mada as Mahapatih Amangkubhumi; and the death of Princess of Sunda who was the future wife Prabu Hayam Wuruk. Overall, it can be seen that the history of Sumpah Palapa event had been recorded in the Pararaton Book and were in accordance with other historical data that become the sources of literature references in this study.
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Sari, Nuzulia Kumala, and Dyah Ochtorina Susanti. "Perlindungan Hukum Bagi Pemilik Karya Cipta Batik Tulis Dewi Rengganis Di Desa Jatiurip Kecamatan Krejengan Kabupaten Probolinggo." SASI 24, no. 2 (February 28, 2019): 124. http://dx.doi.org/10.47268/sasi.v24i2.127.
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This research background by the existence of Dewi Rengganis Batik which is the characteristic of Jatiurip Village, Krejengan District, Probolinggo Regency, where each batik motif tells about the figure of Dewi Rengganis who is the daughter of Prabu Brawijaya from the Majapahit Kingdom, but the batik has not been registered. This resulted in the owner of Batik Dewi Rengganis not getting legal protection. The results of this study using normative Legal Research with statute approach and conceptual approach are to provide an explanation and understanding of the importance of copyright registration to protect the copyrighted works of Batik Dewi Rengganis, and describe legal protection for owners of Batik Dewi Rengganis works in Jatiurip Village, Krejengan District Probolinggo Regency.
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Ajis, Ambo Asse. "MEMBANDINGKAN CATATAN PERJALANAN PELANCONG DAN NISAN KUNO KERAJAAN PERLAK, ACEH TIMUR, ACEH." Berkala Arkeologi Sangkhakala 24, no. 1 (June 9, 2021): 1–14. http://dx.doi.org/10.24832/bas.v24i1.444.
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The 11th century AD Armenian text entitled A Journals of the South China Sea refers to the tofonim Peureulak by the name Poure (Armenian) as a rich and valuable port. Marco Polo (1293 / late 13th century AD) was called Ferlec (Portuguese), which was a settlement with an Islamic population that was regularly visited by Islamic traders. The Negarakertagama manuscript of the 14th century AD mentions the name Parllak (Javanese) as one of the vassals of the Majapahit Kingdom. Likewise local texts, especially Hikayat Raja-Raja Pasai, mention that the existence of the Peureulak Kingdom ended when it merged into the power of the Samudera Pasai Kingdom (1297 AD) through the process of marriage. This paper aims to see whether the records of the above improvements have the support of archaeological remains, especially the pre-Pasai Ocean era. The research method is descriptive by comparing information with the existence of archaeological remains of two pieces of data that have the same space and time dimensions, namely the rise of the pre-13th century AD and archaeological remains in the form of ancient pre-Samudera Pasai tombstones. The final conclusion is that the results of the comparison of space and time dimensions show that there is a synchronization that confirms the record that saw the Muslim population in Peureulak before the establishment of the kingdom of Samudera Pasai, which is one of the earliest Islamic cities in Southeast Asia.
Teks berbahasa Armenia abad ke-11 Masehi berjudul Suatu Catatan Perjalanan di laut Cina Selatan menyebut toponim Peureulak dengan nama Poure (bahasa Armenia) sebagai pelabuhan yang kaya dan berharga. Marco Polo (1293/akhir abad ke-13 M) menyebutnya Ferlec (bahasa Portugis) yakni sebuah lokasi permukiman berpenduduk Islam yang rutin disinggahi pedagang Islam. Naskah Negarakertagama abad 14 menyebut nama Parllak (bahasa Jawa) sebagai salah satu vasal Kerajaan Majapahit. Demikian juga naskah lokal, khususnya Hikayat Raja-Raja Pasai menyebut eksistensi Kerajaan Peureulak berakhir ketika melebur ke dalam kekuasaan Kerajaan Samudera Pasai (1297 M) melalui proses pernikahan. Tulisan ini bertujuan ingin melihat apakah catatan para pelancong di atas memiliki dukungan tinggalan arkeologis khususnya era sebelum Samudera Pasai. Metode penelitian bersifat deskriptif dengan cara melakukan komparasi informasi dengan keberadaan tinggalan arkeologis dua buah data yang memiliki kedudukan dimensi ruang dan waktu yang sama, yakni catatan pelancong abad sebelum abad 13 dan tinggalan arkeologis berupa nisan-nisan kuno era sebelum Samudera Pasai. Kesimpulan akhirnya bahwa dari hasil perbandingan dimensi ruang dan waktu menunjukan ada singkronisasi membenarkan catatan para pelancong melihat adanya penduduk Islam di Peureulak sebelum berdirinya kerajaan Samudera Pasai, yakni satu kota paling awal yang terislamisasi di Asia Tenggara.
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Wahyudi, Wany Raharjo, and Kuswanto Kuswanto. "KAJIAN KONSEP OPEN-AIR MUSEUM: STUDI KASUS KAWASAN CAGAR BUDAYA TROWULAN." Berkala Arkeologi 34, no. 1 (May 31, 2014): 65–84. http://dx.doi.org/10.30883/jba.v34i1.17.
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This article discusses the concept of open-air museum as a kind of museum based on the new museology paradigm, within the heritage region of Trowulan. Research location is in the Heritage Region of Trowulan, Mojokerto, East Java Province. This study is a qualitative research with case studies strategy, and the research stages include data collection, data processing, and data integration (conclusion). The research results can formulate concepts and models of open-air museum that can be developed in the Cultural Heritage Regions of Trowulan. Principally, it is an open-air museum in the form of monumental buildings that located on the original site (in situ) equipped with the interpretation of human activities and integrated in an exhibition layout theme. The exhibition layout theme presented is about multicultural aspects from the Majapahit Kingdom.
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Widisono, Adrian, Yusfan Adeputera Yusran, and Antariksa Antariksa. "KARAKTERISTIK VISUAL GAPURA WRINGIN LAWANG PADA GAPURA DI PERBATASAN KOTA MALANG." LANGKAU BETANG: JURNAL ARSITEKTUR 5, no. 2 (December 31, 2018): 109. http://dx.doi.org/10.26418/lantang.v5i2.30134.
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Zaman Kerajaan Majapahit merupakan cikal bakal munculnya Gapura. Pada zaman tersebut gapura memiliki fungsi sebagai pintu masuk menuju kerajaan. Pergeseran masa menunjukkan pergeseran fungsi terhadap gapura yang saat ini menjadi penanda menuju masuknya suatu kota termasuk Kota Malang. Gapura perbatasan pintu masuk di Kota Malang teridentifikasi memiliki karakter yang mirip dengan salah satu candi peninggalan Majapahit yaitu Gapura Wringin Lawang yang terletak di Mojokerto, Jawa Timur. Studi ini bertujuan untuk memvisualisasikan kesesuaian karakter visual gapura perbatasan di Kota Malang dengan Gapura Wringin Lawang. Penyandingan empat gapura perbatasan dengan Gapura Wringin Lawang dianalisis dengan mengidentifikasi elemen desain, prinsip desain, dan ciri fisik gapura. Hasil penelitian ini menunjukkan kesesuaian secara visual pada gapura pintu masuk di Kota Malang dengan Gapura Wringin Lawang. Kesesuaian elemen desain meliputi: garis, bentuk, massa, ruang, dan tekstur. Pada prinsip desain persamaan terdapat pada keseimbangan, kontras dan penekanan, bentuk, koneksi, makna, simbol, dan citra, pola, skala dan proporsi, ritme dan variasi. Pada bagian ciri fisik terdapat pula kesamaan yaitu bagian kepala, badan, dan kaki gapura.Kata-Kata Kunci: karakteristik, visual, gapura, penanda, batas kota VISUAL CHARACTERISTIC OF GAPURA WRINGIN LAWANG ON THE GATES OF MALANG CITY’S BOUNDARY AbstractThe era of the Majapahit Kingdom was the forerunner to the appearance of the Gapura (gate). At that time, the Gapura was built as the entrance to the kingdom. Over time, the function has shifted as a signifier of a city boundary, as found in Malang City. The boundary gate of Malang City identified has a character similar to the Majapahit heritage temples, namely the Wringin Lawang Gate located in Mojokerto, East Java. This study aims to visualize the suitability of the visual characteristics of the border gate in the northern, eastern, western and southern of Malang City with the Wringin Lawang Gate. The comparison of the four gates with Wringin Lawang Gate was analyzed by identifying its elements, principles, and physical characteristics. The results of this study indicate the visual suitability. The suitability of elements found in lines, shapes, mass, space, and textures. On the principle of design, equality identified in balance, contrast and emphasis, form, connection, meaning, symbol, and image, pattern, scale and proportion, rhythm and variation. While in the physical characteristics, there are also similarities in the part of the head, body, and leg of the gate.Keywords: characteristics, visual, gate, signifier, city’s boundary REFERENCESAlston, W. (1964). Psychoanalytic Theory and Theistic Belief’ in J. Hick (ed.) Faith and the Philosophers. New York: St. Martin’s Press.Adenan, K., Budi, B. S., & Wibowo, A. S. (2012). Karakter Visual Arsitektur Karya A.F. Aalbers di Bandung ( 1930-1946 )-Studi Kasus : Kompleks Villa’s dan Woonhuizen. Jurnal Lingkungan Binaan Indonesia, 1(1).Berry, W. (1980). Building Next to History. State: Historical society of Colorado: Good Neighbors.Dietrich, K. (2006). Raic Syllabus Thesis Submission A Design for Architectural Education. Canada: Raic Syllabus Royal Architectural Institute of Canada.Mohan, G. M. S. (2006). Principles of Architecture. india: Oxford University Press.Prasodjo, T., & Degroot, V. (2013). Magical Prambanan. PT (Persero) Taman Wisata Candi Borobudur, Prambanan & Ratu Boko.Rahadian, P. (2018). Eksistensi Candi Sebagai Karya Agung Arsitektur Indonesia di Asia tenggara. (R. Emmy, Ed.). D.I Yogyakarta: PT. Kaniskus.Rapoport, A. (1978). House Form and Culture. Milwaukee: University of Winconsin.Sosial, K., Kholisya, U., Maya, S., & Purnengsih, I. (2017). Karakteristik Gapura Di Kecamatan Kebakkramat Kabupaten Karanganyar Jawa Tengah (Kajian Sosial Budaya dan Ekonomi). Jurnal Desain, 04 No.02,(1957).Suwarna. (1987). Tinjauan Selintas berbagai Jenis gapura Di Daerah Istimewa Yogyakarta (0.2 Volume). D.I Yogyakarta: Cakrawala Pendidikan.Yudoseputro, W. (2008). Jejak-Jejak Tradisi Bahasa Rupa Indonesia Lama. Seni Visual Indonesia, 192.
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Muzakki, Ahmad Wafi, Hermanu Joebagio, and Muhammad Akhyar. "Raden Qosim’s Religious Humanism Approach of Javanese Islamization Process." International Journal of Multicultural and Multireligious Understanding 4, no. 5 (October 25, 2017): 29. http://dx.doi.org/10.18415/ijmmu.v4i5.90.
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This article explains the value of pepali pitu provided by Raden Qasim in the process of Javanese Islamization. In the era of XIV-XV massive change of life happens in Java island. It is influenced by Islamization process on big scale and the collapse of Majapahit Kingdom. One of the prominent figure of Javanese Islamization is Raden Qasim or well-known as Sunan Drajat, who is one of the member of Walisongo. Raden Qasim applies religious humanism theory as the approach. Religious humanism approach is implemented by pepali pitu theory. Pepali pitu is a theory which has purpose to lead human to achieve good value. Pepali pitu consists of Javanese life philosophy which is combined to Islamic value. The main concept of humanism religious approach is to form wise human being through the theory of self approval, social and spiritual.
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Siswayanti, Novita. "Akulturasi Budaya pada Arsitektur Masjid Sunan Giri." Jurnal Lektur Keagamaan 14, no. 2 (December 31, 2016): 299. http://dx.doi.org/10.31291/jlk.v14i2.503.
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The Sunan Giri Mosque, one of the most remarkable mosques foun-ded by Sunan Giri, displays a most interesting combination of traditional Javanese and Hindu architecture. This paper uses research methods and descriptive analysis by describing the components of the mosque as analysis and interpretation. The Sunan Giri mosque displays the ‘Joglo forms’ typical of Javanese buildings, but surrounded by four pillars, and roofed in with overlapping ‘Meru’ just like in Hindu buildings, as is the Kalamkara archway and the pulpit of the mosque-shaped padmasana throne equipped with solar ornaments with Majapahit flourishes, the pineapple, arch-shaped mosque paduraksa reminiscent of the shape of the building on a grand kori kedathon in a Hindu Kingdom temple complex.
Keywords : Sunan Giri Mosque, Acculturation Culture, Architecture
Masjid Sunan Giri salah satu masjid walisanga yang didirikan oleh Sunan Giri yang arsitektur bangunannya vernacular berakulturasi dengan tradisional Jawa dan budaya yang bercorak Hindu. Artikel menggunakan metode penelitian analisis deskriptif dengan mendeskripsikan komponen-komponen bangunan masjid kemudian dilakukan analisis dan penafsiran. Akulturasi budaya yang tampak terlihat pada Masjid Sunan Giri ialah arsitektur bangunan Joglo tipikal bangunan Jawa yang disanggah dengan empat soko guru;Mustaka pada atap masjid bertumpang mirip meru pada bangunan Hindu, mihrab masjid yang berbentuk lengkungan kalamakara seperti candi, mimbar masjid berbentuk padmasana singgasana dilengkapi dengan ornamen surya Majapahit, florish dan nanas, gapura masjid ber¬bentuk paduraksa mengingatkan pada bentuk bangunan kori agung pada kedathon di komplek Kerajaan Hindu.
Kata Kunci : Masjid Sunan Giri, Akulturasi Budaya, Arsitektur
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Fadhilasari, Icha. "Legenda Kolam Petirtaan di Kabupaten Mojokerto: Kajian Sosiologi Sastra Lisan." SULUK: Jurnal Bahasa, Sastra, dan Budaya 1, no. 1 (February 26, 2020): 19–30. http://dx.doi.org/10.15642/suluk.2019.1.1.19-30.
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Oral stories in the form of legend which spread in Mojokerto, is one form of oral literature which is inherited from generation to generation. The study of the Legend of Kolam Petirtaan in Mojokerto includes three objects, namely: (1) Kolam Segaran, (2) Kolam Candi Tikus, (3) Kolam Candi Jalatunda. This study aims to find (1) the structure of the Legend of Kolam Petirtaan; Kolam Candi Tikus; and Kolam Candi Jalatunda, (2) the social function of the Legend of Kolam Segaran; Kolam Candi Tikus; and Kolam Candi Jalatunda, and (3) the public trust towards the Legend of Kolam Segaran; Kolam Candi Tikus; and Kolam Candi Jalatunda. This study uses qualitative research methods based on literature and field data. Field data were obtained from data sources in Trowulan Village, Trowulan District, Mojokerto Regency and Seloliman Village, Trawas District, Mojokerto Regency. The location is a legacy of the kingdom of Majapahit and the Kingdom of Kahuripan. Data collection of this study was obtained through observation techniques, interviews, recording, writing, documentation, and transcription. Overall, it can be seen that, the Legend of Kolam Segaran; Kolam Candi Tikus; and Kolam Candi Jalatunda has the structure, social function and valuable public trust and are still trusted by the local community.