Indonesian Manuscripts from the Islands of Java, Madura, Bali and Lombok discusses aspects of the long and impressive manuscript traditions of these islands, which share many aspects of manuscript production. Many hitherto unaddressed features of palm-leaf manuscripts are discussed here for the first time as well as elements of poetic texts, indications of mistakes, colophons and the calendrical information used in these manuscripts. All features discussed are explained with photographs. The introductory chapters offer insights into these traditions in a wider setting and the way researchers have studied them. This original and pioneering work also points out what topics needs further exploration to understand these manuscript traditions that use a variety of materials, languages, and scripts to a wider public.
The Scope of the Work The main purpose of this work is to give a critical edition of a Javanese text - the Serat Cabolek - together with an Introduction, an English trans lation of the text, and Notes. The present publication is a slighdy revised version of a doctoral dissertation submitted to the Australian National Univer sity in 1967. The Introduction to the text begins with a brief description of each of the extant MSS of the Serat Cabolek to be found in the Manuscript Sections of the Jakarta Museum Library and the Lembaga Kebudayaan Indonesia and in the Griental Manuscripts Section of the Leiden University Library. In addition, a description is given of a printed version of the Serat Cabolek. The eleven MSS and the printed text are compared with one another on the points of form, structure and content, in order to discover their mutual relationship. From this comparison it becomes clear that no matter how much these eleven MSS and the printed text of theSerat Cabolek may differ the one from the other, they all share a common core and all ultimately derive from a single source. The kernel of the Serat Cabolek in all probability comprised only the following sections: (1) the story dealing with the trial of Haji Mutamakin by the Kartasura tribunal; (2) the teaching of Dewa Ruci to Bhima; and (3) a commentary on Dewa Ruds counsel to Bhima.
Essentially the following commentary on the contents of the Nägara-Kertägama has been made up from notes by former editors of the text together with remarks, criticisms and digressions by the present author. As Kern, Krom and their contemporaries were especially interested in dynastie history and archeology their notes on those subjects are legion, and as a result of their studies on many points a communis opinio has been reached. The argumentations which led up to this end are not reproduced in the present edition. The interested reader is referred to Krom's great books: Oud-Javaansche Kunst and Hindoe-Javaansche Geschiedenis. It is to be expected that before long the results of Krom's life-work will be made accessible for English readers by De Casparis. On the other hand cultural history, religion, economics and sociology have been rather neglected by the first editors of the Nägara-Kertä gama. The present author has done his best to remedy that omission. The reader will find that the greater part of the following commen taries is concerned with those subjects. The contemporaneous minor texts and the charters that are published, translated and annotated in the present book in the same manner as the Nägara-Kertägama have been chosen almost exc1usively for the valuable information on social, economic and religious conditions in the 14th century Majapahit realm that is afforded by them.
"This thesis is a study of traditional narratives which are recited and received both by villagers and pilgrims in regard to the local pilgrimage (ziarah) tradition in Pamijahan, particularly at Shaykh Abdul Muhyi's sacred site. The narratives will be examined as part of the popular beliefs of Priangan Timur or the eastern part of West Java. Locating them in the wider context of Sundanese oral and written traditions, my investigation will illuminate the nature and function of such traditions in the particular case of Pamijahan. The research will elucidate the role of the kuncen, the custodians of sacred sites, as guides and spiritual brokers who maintain the narratives. It will also be important to investigate the villagers' as well as visitors' view of the kuncen in regard to local pilgrimage. The study will also enhance comparative studies concerned with networks of holy men or saints (wali) on the island of Java (Pemberton 1994; Fox 1991: 20). I want to argue that people respond to, and participate in, saint veneration on pragmatic grounds. However, these grounds are subject to interpretation and contestation in time and space. In redefining their narratives, various individuals, such as custodians, Sufis, and even to some extent government functionaries, are considered to be authoritative persons by virtue of their capacity to conduct and manipulate narratives. As this argument develops, it will be important to understand the modes of signification in the village."--Provided by publisher.
This book offers an integrated study of the texts and images of illustrated Malay manuscripts on magic and divination from private and public collections in Malaysia, the UK and Indonesia. Containing some of the rare examples of Malay painting, these manuscripts provide direct evidence for the intercultural connections between the Malay region, other parts of Southeast Asia and the rest of the world. In this richly illustrated volume many images and texts are gathered for the first time, making this book essential reading for all those interested in the practice of magic and divination, and the history of Malay, Southeast Asian and Islamic manuscript art.
Scholars have long accepted the belief that a Theravada Buddhist Mon kingdom, Rāmaññadesa, flourished in coastal Lower Burma until it was conquered in 1057 by King Aniruddha of Pagan—which then became, in essence, the new custodian and repository of Mon culture in the Upper Burmese interior. This scenario, which Aung-Thwin calls the "Mon Paradigm," has circumscribed much of the scholarship on early Burma and significantly shaped the history of Southeast Asia for more than a century. Now, in a masterful reassessment of Burmese history, Michael Aung-Thwin reexamines the original contemporary accounts and sources without finding any evidence of an early Theravada Mon polity or a conquest by Aniruddha. The paradigm, he finds, cannot be sustained. How, when, and why did the Mon Paradigm emerge? Aung-Thwin meticulously traces the paradigm's creation to the merging of two temporally, causally, and contextually unrelated Mon and Burmese narratives, which were later synthesized in English by colonial officials and scholars. Thus there was no single originating source, only a late and mistaken conflation of sources. The conceptual, methodological, and empirical ramifications of these findings are significant. The prevalent view that state-formation began in the maritime regions of Southeast Asia with trade and commerce rather than in the interior with agriculture must now be reassessed. In addition, a more rigorous look at the actual scope and impact of a romanticized Mon culture in the region is required. Other issues important to the field of early Burma and Southeast Asian studies, including the process of "Indianization," the characterization of "classical" states, and the advent and spread of Theravada Buddhism, are also directly affected by Aung-Thwin’s work. Finally, it provides a geo-political, cultural, and economic alternative to what has become an ethnic interpretation of Burma’s history. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.
The Kakawin Ramayana, arguably the oldest Old Javanese epic text in Indic metres (circa 9th century AD), holds a unique position in the literary heritage of Indonesia. The poem has retained a remarkable vitality through the centuries in the Archipelago, inspiring many forms of artistic expression not only in the domain of literature but also in the visual and performing arts, from the reliefs of the majestic Central Javanese temples to modern puppet-show performances. Displaying a virtuoso array of metrical patterns, the Kakawin Ramayana is among the very few Old Javanese texts for which a specific Sanskrit prototype has been identified, namely the difficult poem Bhattikavya (circa 7th century AD), itself a version of the great Ramayana epic ascribed to Valmiki (circa 6th–1st century BC). The Old Javanese poem is an original and skillful work of re-elaboration that documents a fascinating interaction between cultural elements of the Sanskritic tradition with those indigenous to the Javanese setting. The studies included in this volume, written by experts in a wide range of disciplines, focus on disparate aspects of the Kakawin Ramayana and the constellation of cultural phenomena revolving around it, providing the reader with a key to the understanding of the rich Old Javanese textual heritage and the transcultural intellectual dynamics that contributed to shaping the cultural heritage of Indonesia up to the present. With contributions from Andrea Acri, Helen Creese, Arlo Griffiths, Thomas Hunter, Roy Jordaan, Lydia Kieven, Cecelia Levin, Wesley Michel, Stuart Robson and Adrian Vickers, this book is the result of a workshop held at the KITLV branch in Jakarta on May 26th–28th 2009 and supported by the Australia-Netherlands Research Collaboration, the École Française d’Extrême-Orient, and the Stichting J. Gonda Fonds.
Even before 9/11, radical Islamic fundamentalist groups were using the Internet to reinforce their identities and ideologies, expand their networks, and disseminate information about their activities and their worldviews. Using two case studies from Indonesia-one examining the radical Islamic group Laskar Jihad, and the other looking at the anti-Americanism of post-9/11 Islamic radicalism in the country-this study details how such groups have used the Internet to define themselves, refine and disseminate their messages, and reach new audiences. It also shows how these groups can use the Internet to connect local grievances and narratives of marginalization and oppression with global meta-narratives of conspiracy against Islam to create a wide base of support. However, the two cases also show that these conspiracy meta-narratives-even when spread through the Internet, and even when repeated by traditional media outlets-were not enough to persuade a wide number of Indonesians to mobilize for an actual jihad in the form of a physical war on the conflict-ridden Maluku Islands or elsewhere.