Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V11I1.12135
Sariyatun
The main aim of this research is to formulate a revitalizing model of ethnic settlement through the effort of preserving cultural heritage and supporting community-based tourism in Surakarta. It is a qualitative research which uses primary and secondary sources. The research data is gathered through in-depth interviews, guided group discussions, field observations, and the close reading method [metode simak]. The data was obtained through the triangulation method. The data is then analyzed by using the interactive analysis technique. The results of the research are as follows: First, the kinds of ethnic settlements which still survive are Baluwarti, Kauman, Laweyan, Pecinan in Balong and Kampung Arab Pasar Kliwon. Second, writings on the variety of ethnic settlements in Surakarta are still limited. Therefore, it is necessary to enhance this community-based ethnic settlement through writings so that the community would be better known and be able to benefit from the existing tourism settlement projects. Third, the final model is formulated, i.e. the final Interpretation-Based and Benefit-Oriented Model which is shortened as IBaBOM. This means that what is being constructed is a revitalizing model based on interpretative writings. The objective is to secure benefits for Surakarta.The elements to formulate this model are the potentials, problems, and stakeholders. The potentials refer to the attractions, accessibilities, amenities, and activities. Problems cover matters related to diversifications, collaborations, human resource, thought patterns, and promotion. Stakeholders comprise of the community, the government, higher learning institutions, private enterprises, non-governmental organizations, and associations or “paguyuban.” The benefits are the various outcomes which can be enjoyed by all the stakeholders vis-a-vis the process of the empowerment of ethnic communities and the development of culture based tourism in Surakata.According to the Intepretation-Based and Benefit-Oriented Model or (IBaBOM), both the community and the tourists will have knowledge of the history and culture of the ethnic community. The ethnic community as well as the surrounding communities will derive benefits or profits from the undertaking.
本研究的主要目的是通过保护文化遗产和支持泗水社区旅游的努力，制定一个振兴民族定居点的模式。这是一种定性研究，使用第一手和第二手资料。研究数据通过深度访谈、引导小组讨论、实地观察和细读法(metode simak)收集。数据通过三角剖分法获得。然后使用交互分析技术对数据进行分析。研究结果表明:第一，现存的民族聚落有巴路瓦提人、考曼人、洛维扬人、巴隆的佩西南人和甘pung Arab Pasar Kliwon。第二，关于泗水各民族聚居地的著作仍然有限。因此，有必要通过文字来加强这种以社区为基础的民族聚落，以便更好地了解社区，并能够从现有的旅游聚落项目中受益。第三，制定最终的模型，即最终的基于解释和利益导向的模型，简称IBaBOM。这意味着正在构建的是一种基于解释性写作的复兴模式。目标是确保雅加达的利益。形成这个模型的要素是潜力、问题和涉众。潜力指的是吸引力、可达性、便利设施和活动。问题包括与多元化、合作、人力资源、思维模式和晋升有关的问题。利益相关者包括社区、政府、高等院校、私营企业、非政府组织和协会或“paguyuban”。利益是所有利益相关者在赋予民族社区权力和发展泗水文化旅游的过程中可以享受的各种成果。根据基于解释和利益导向的模式(IBaBOM)，社区和游客都将了解民族社区的历史和文化。民族社区以及周边社区将从这项事业中获得利益或利润。
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I2.12107
P. Carey
At first glance, it may seem strange that Java, an island situated half a world away from France Revolutionary, should the end up being one of the key battle grounds in the global conflict which followed with the fateful Girondin decision to declare war on Austria in the spring of 1792. Yet, in the compass of less than a decade, Java’s own ancient regime that was violently overturned as in quick succession of a Franco-Dutch regime (1808-11) under Napoleon’s only non-French marshal, Herman Willem Daendels (1762-1818), and a five-year British occupation (1811-1816) under the equally dictatorial Sir Thomas Stamford Raffles (1781-1826), transformed the colony. This paved the way for the restoration of Dutch rule in 1816 under the terms of the Treaty of Vienna by which time the commercial dealings of the Company had been replaced by the beginnings of a modern colonial state, the post-January 1818 Netherlands Indies. Over the next century, this would reduce the power of the local rulers and establish Dutch authority in nearly every corner of the archipelago. The boundaries of present-day Indonesia were determined at this time.
乍一看，爪哇这个与法国大革命相隔半个地球的岛屿，竟然最终成为全球冲突的关键战场之一，这似乎很奇怪。1792年春天，吉伦特派决定向奥地利宣战，这是灾难性的。然而，在不到10年的时间里，爪哇自己的古老政权——在拿破仑唯一的非法籍元帅赫曼·威廉·丹德尔斯(Herman Willem Daendels, 1762-1818)领导下的法荷政权(1808- 1811)和同样独裁的托马斯·斯坦福德·莱佛士爵士(Thomas Stamford Raffles, 1781-1826)领导下的5年英国占领(1811-1816)——被暴力推翻——改变了这块殖民地。这为荷兰在1816年根据《维也纳条约》恢复统治铺平了道路，到那时，该公司的商业交易已经被一个现代殖民国家的开端所取代，即1818年1月后的荷属印度群岛。在接下来的一个世纪里，这将削弱当地统治者的权力，并在群岛的几乎每个角落建立荷兰的权威。今天印度尼西亚的边界就是在这个时候确定的。
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V11I1.12132
Suswandari, Suwarno
This article examines the founder of the Muhammadiyah, K. H. Ahmad Dahlan (1869–1923) and the reformation of Islamic education he had proclaimed as an attempt to abolish all feudalism force in society towards a realistic and democratic modern society. The clerical reformist, K. H. Ahmad Dahlan played an essential role and was the key for the improvement and the reawakening of Muslim society so as to abandon the rooted feudal cultural practice. This article first discuss the childhood of K. H. Ahmad Dahlan and his education. The article then discusses the socio-cultural context of feudalist Muslim society within his neighborhood. Then, the article also discusses the Islamic education reformation proclaimed by K. H. Ahmad Dahlan referring to his notion on Islamic education reformation, his view on the relation between religion and mind, as well as his political view.
本文考察了穆罕默德派的创始人k·h·艾哈迈德·达兰(K. H. Ahmad Dahlan, 1869-1923)，以及他所宣称的伊斯兰教育改革，旨在废除社会中的一切封建主义力量，建立一个现实的、民主的现代社会。宗教改革家艾哈迈德·达赫兰对穆斯林社会的改善和觉醒，从而抛弃根深蒂固的封建文化习俗起到了至关重要的作用和关键作用。本文首先讨论了k.h.艾哈迈德·达兰的童年和他的教育。然后，文章讨论了他所在地区的封建穆斯林社会的社会文化背景。其次，本文还从达兰的伊斯兰教育改革思想、宗教与心灵关系的观点、政治观点等方面论述了达兰所倡导的伊斯兰教育改革。
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I1.12120
Ufi Saraswati
The Indonesian nation conserves many ancient manuscripts. The ancient manuscripts are spread out throughout Indonesia’s archipelago, even though the total numbers of the ancient manuscripts in each area are not the same. The ancient manuscripts may be treated as documents of a nation, due to the fact that the documents may be referred to as writings containing pertinent information.. Nowadays the teaching of history by utilizing ancient manuscripts are rarely conducted by teachers. However, it is necessary to have the efforts in comprehending the ancient manuscripts that any information of the past be passed to the current and future generations. The teaching of history based on scarce resources presents certain challenges to the teacher. In this country, history has been one of the core subjects in the curriculum, since elementary school, which leads to the question whether the teaching of history has been well operated? In fact, the teaching of history in many schools is merely the transferring the teacher’s knowledge to the students in class through one-way communications. The students have become passive objects that have the duties to memorize notes given by the teacher in order to respond to the questions that will be examined. This type of history teaching method has caused the history subject uninteresting. A successful method of teaching history shall be by constructing a ‘historical memory’ along with an ‘emotional memory’. The study of ancient manuscript on history teaching is one of the many methods that can instigate “emotional memory”. After students are provided with facts of history to construct “historical memory” in class, the emotional memory can be delved due to the study of ancient history. Various alternative methods in relation to the modification of history teaching are necessary to be developed. One of the methods that can be implemented is the capitalization of ancient manuscript for the History teaching, particularly for the development of the Nation’s Culture and Character.
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I2.12111
Leo Agung
Recently many violent and moral degradations occurred in Indonesia have affected most of the youth. The moral degradation symptoms are indicated by the increase of drug abuse, free sex, crime, violent act, and many other disrespectful behaviors. The source of this multidimensional crisis and the nation’s downturn is the identity crisis and the failure in developing the nation’s character education. The IPS (the social studies) lesson is, in fact, aimed at improving the personal, social, and intellectual competences. Therefore, it is the time to integrate the character education with the school’s lessons, particularly in the social studies or IPS in the level of junior high school. In this case, the lesson is expected to be a tool and opportunity for students to develop various good characteristics such as religious, honest, integrited, tolerant, discipline, independent, hard worker, creative, patriotic, and friendly qualities.
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Pub Date : 2018-07-23DOI: 10.17509/historia.v11i1.12130
A. Kasdi
Within 1359-1364, Hayam Wuruk did a quest monitoring Majapahit, either to the east side, or the west side. From the many objects he visited, in addition to visiting authorities and local villagers, he also visited religious sacred places. Prapanca, who worked as Dharmadyaksa ring Kasogatan was one of the higher authorities in the kingdom who followed him (Pigeaude, 1963, IV, 150-153). The king’s quest was also followed by many authorities, and they were certainly intellectual prominent figures in their era. The position of saptopapati, for instance, was occupied by those who were entitled to as pangei or sanget. The term was derived from the root words of (V pgat) meaning: putus (Jw) mastery (Van Naerssen, 1933: 239-258). Furthermore, the terms of pgat is also defined by Van Nseassen as notable (Naerssen, 1933: 239-258). Within various epigraphs, authority titled with pamget or samget was under the third position of kingdom higher authority: rakryan katrini, namely rakrayan kartini (three higher authority), rakrayan mamantri I Hino, Rakryan I halu, Rakryan I Siikan. Within Nagarakratagama, pupuh 68, the second syair noted :” … wanten bodda Mahayana pgat/rin tantra yogiswara … was an expert (Jw. Mumpuni) of Buddha mahyana’s lesson on Tantra and Yoga …” (Pigeadu, 1963: 52). The terms refer to educated people who have comprehensive and mastery knowledge, so that they can take a decision based on their expertise independently, either in the field of science or governmental problems. Accordingly, if they master their knowledge (Jw. Putusing ngilmu), they will have the authority to make decision towards a problem whenever they are needed. The question is: what kind of knowledge, how can they attain it, and where they learn it? In many sources it was known that one kind of education spread within the age was mandala. During his quest, Hayam Wuruk, for example visited mandala segara. The term mandaleng (mandala – ing) was also found in Serat Pararaton. This article focuses on studying education in ancient Indonesia.
1359年至1364年间，哈亚姆·乌鲁克(Hayam Wuruk)对马贾巴希特(Majapahit)的东侧或西侧进行了监视。从他参观的许多物品来看，除了参观当局和当地村民外，他还参观了宗教圣地。普拉潘卡，在卡索加丹的法摩伽萨中工作，是追随他的王国的高级权威之一(Pigeaude, 1963, IV, 150-153)。国王的探索也被许多权威所追随，他们在他们的时代当然是知识分子的杰出人物。例如，有资格成为pangei或sanget的人占据了saptopapati的位置。这个词来源于“putus (Jw) mastery”的词根(Van naersen, 1933: 239-258)。此外，ppat的术语也被Van Nseassen定义为值得注意的(naersen, 1933: 239-258)。在各种铭文中，以pamget或samget命名的权威处于王国更高权威的第三个位置:rakryan katrini，即rakrayan kartini(三个更高的权威)，rakrayan mamantri Hino, rakryan I halu, rakryan I Siikan。在《长乐篇》中，pupuh 68，第二篇诗中写道:“…wanten bodda Mahayana pat /rin tantra yogiswara…是一位专家(Jw。(Mumpuni)大乘佛陀关于密宗和瑜伽的课……”(Pigeadu, 1963: 52)。这一术语指的是受过良好教育的人，他们拥有全面和精通的知识，因此他们可以根据自己的专业知识独立做出决定，无论是在科学领域还是在政府问题上。因此，如果他们掌握了他们的知识。当他们需要的时候，他们将有权力对一个问题做出决定。问题是:什么样的知识，他们如何获得它，他们在哪里学习它?在许多资料中，人们都知道在这个时代传播的一种教育是曼荼罗。例如，在他的探索过程中，Hayam Wuruk参观了曼荼罗。mandaleng(曼陀罗)这个词也出现在Serat Pararaton中。本文主要研究古代印度尼西亚的教育。
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V11I1.12133
M. Ramli
Primary School before and during the Japanese occupation of Indonesia has not been studied comprehensively due to the paucity of authentic data. The Japanese military document called ‘Jawa ni okeru bunkyō no gaikyō’ has served as an important source in this field. This study analyzes the alteration of primary school and its re-establishment process following the example of the educational system employed in imperial Japan. The number of primary schools has been reported to decline dramatically - either the number of schools or that of the students. However, we[who?] found that the number of primary schools did not significantly decrease, and, even more, the number of students increased in Java. One teacher two classes system and the one room two classes were introduced in response to the teacher shortage. The curriculum had been Japanisized through introducing new subjects such as Japanese language, spirit/mental education, physical education and vocational activities. Japanese primary school emphasizes practical education unlike the Dutch system which merely fosters and nurtures the academic side.
由于缺乏真实的数据，日本占领印度尼西亚之前和期间的小学没有得到全面的研究。日本的军事文件“Jawa ni okeru bunkyu no gaikyu”是这一领域的重要资料。本研究以日本帝国时期的教育制度为例，分析了小学的变迁及其重建过程。据报道，小学的数量急剧下降——无论是学校的数量还是学生的数量。然而,我们[谁?]发现爪哇的小学数量并没有明显减少，更重要的是，学生数量增加了。针对教师短缺的问题，引进了一师两班制和一室两班制。通过引入新的科目，如日语、精神/心理教育、体育和职业活动，课程已日化。日本的小学教育强调实践教育，而荷兰的小学教育只注重学术方面的培养。
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I1.12128
D. Supardan
We are still reminding that the long-term multidimensional crisis, the peak moment was in 1997-2000, was the worst experience in term of politic, economy, and law crisis after the Indonesia independence.The crisis may refer to a state-nation in turbulence (chaos) which many observers called as “A Country in Despair”, a country that is not only experiencing a disaster but also drowned in a deep despair. Indonesia’s multidimensional crisis had opened all the “masks”, to its most hidden parts.This multidimensional crisis- in despair, emotionally, and sinically- had showed Indonesia as "a heap of delusions", no more nationalism, heroism, justice, unity, honesty, or proud. In conclusion, the old institutions survived with no dignity This article focuses on Indonesia Nationalism’s Challenge In the Globalization Era.We are still reminding that the long term multidimensional crisis, the peak moment was in 1997-2000, was the worst experience in term of politic, economy, and law crisis after the Indonesia independence.Crisis may refer to a state-nation in turbulence (chaos) which many observer called as “A Country in Despair”, a country that is not only experiencing disaster, but also drowned in a deep despair. Indonesia’s multidimentional crisis had opened all the “masks”, to its most hidden parts.This multidimensional crisis- in despair, emotionally, and sinically- had showed Indonesia as "a heap of delusions", no more nationalism, heroism, justice, unity, honesty, or proud. In conclusion, the old institusions survived with no dignity This article focuses about Indonesia Nationalism’s Chalange In the Globalization Era
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I1.12125
Siti Junaeda
The ideas of Nationalism in South Sulawesi were marked by the incorporation of national organizations that have formed branches in Makasar. Makasar was not only a city of the center of administration or the center of politics, but also as a barometer for the eastern Indoneisa areas to be a designated area of various national organizations. Sarekat Isalm was the first modern organization built in Makasar in the 1916, followed by Muhammadiyah, Assiratal Mustaqim, NU, PKI, PNI, PARTINDO, PARINDRA et cetera. Apart from being the designation of the national organization to open their chapters, in South Sulawesi have appeared regional organizations, such as the Celebes Organization, which then transformed into Celebes Party, and South Celebes Organization. The utilization and translation of ideas of nationalism in South Sulawesi can be traces from the principles or working program for each and every organization.Nadjamoeddin is one of the moving figures in South Sulawesi who has actively participated in the expansion of the idea of nationalism and nationality by being active in local or national organizations of political party. He has build unity in realizing the national movement through organization or local and national parties such as Celebes Organization, Celebes Party, Parindra, dan South Celebes Party. In a few of his writings and speeches he believes that in order to achieve prosperity for the whole Sulawesi people particularly and Indonesia in general, and therefore there are three important things to attain. First: The unity of any and all nations; Second: Equal education for all; and Third: A strong economic system. Three of these matters have become the important conditions to achieve a strong and independent country.
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Pub Date : 2018-07-23DOI: 10.17509/HISTORIA.V12I1.12126
Wannofri Samri
Medan has grown really fast since the farm development in Deli, East Sumtara has begun in the end !9th century. The development contributed a great impact to the development of the area sorounding East Sumtra. The cities surrounding the plantation had developed fast. Medan is one of the cities that develeloped as the impact of the wide development of the Ducth’s colonial platation, followed by a great migration to that area from various nation. One of the most important development was Medan as a growing publishing center, both for book and mass media, such as magazine and news paper. The publishing figures came from various races, ethnics, and cultures, particularly from Aceh, Minangkabau, Java, Mandailing, and Batak. In addition, foreing publisher also existed, such as Europ, China, and India. Medan press development was good in the movements era, it considered as equal as Batavia, Surabaya, and Padang.
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