Page 56 - INDONESIAN ISLAMIC CULTURE

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The Palace of the In the middle of the 15 century the met Pati Tuban, one of the four primes or Shortly after the departure of Sultan as recorded in the Javanese tradition,
Sultanate of Ternate. capital of Campa, Viyaja, fell into the rulers of the Land of Hitu (Ambon). Both Zainal Abidin, Pati Tuban returned also was quite unique. Majapahit was the
hands of Vietnam, which came from bound an agreement to federate “until the to the Land of Hitu. When he got home holder of political hegemony, and in fact
Source: Directorate of
History and Cultural the north. The population of Campa Last Day ---an agreement that would be he bound an alliance with Waiputih and Palembang was only his vassal. But in
Values, Ministry of who were still living in the country might used by the palace of Ternate as a basis Eran. Then, “when the Pati Tuban came Palembang it was Raden Patah, son of
Education and Culture then undergo a conversion in the 17 th for claiming the islands of Buru, Seram, from Java, the land of Hitu believed in Brawijaya, who grew up and became a
71
70
of the Republic of century. But in the historical memory of Ambon, and Banda. Shortly after God and embraced the religion of the Muslim. He was also the last, as narrated
Indonesia, 2013. Java, Campa is kept in mind in relation returning to Ternate, having more conflict Prophet Muhammad”. 73 by Babad Tanah Jawi, who beat the
to Islamization, where Raden Rahmat, with Bima, Sultan Zainal Abidin died. But, This chain is still to be forwarded. Majapahit palace, and transferred the
the son of a Princess of Campa getting at that time Ternate had made himself Not only each region has a collective central palace to Demak. 74
married with an Arab origin. He came a power of Islam. The Portuguese had memory about from where they got
to Majapahit to meet his aunt, who was participated in political competition and the religion they profess up to now, Apart from all sorts of historical
said, as narrated partly by Serat Kanda, trade. The royal rulers after Zainal Abidin but also the complex pattern of inter- complexities, if any local collective
to have married the King of Majapahit. increasingly manifested themselves state relations between the sending memories recorded by traditional
He was later known as Sunan Ampel, as holders of Islamic powers. Through area and the receiving area cannot be historiography and oral tradition are
one of the oldest saints. the power of trade and Islam Ternate simply determined. It is not too difficult being described, there will be found
spread its political influence. In this to understand the relationship between networks of inter-regional relations. If a
Sunan Giri, commonly called the Pope situation either through marriage or union line is drawn from each recipient district
by the Dutch sources, was not only agreements Ternate attracted small kings Ternate and Gorontalo, because it to its sender region respectively, then
th
very influential among the saints, but to come to follow in its footsteps. Here, was clear at that time (the 17 century) what will we see? From the collective
also remembered as a missionary to for example, happened to the Gorontalo- that Ternate was a respected force. memory about the Islamization, the
the eastern parts of Indonesia. After Limbotto alliance, which at times hit by Likewise is the relationship between the map of Southeast Asia and particularly
converting to Islam in Makassar, a trade the crisis as well. A friendship treaty Sultanate of Demak and Banjarmasin, as the archipelago (including the Malay
city becoming the trade center after the between the King of Ternate with both narrated by Hikayat Banjar. Demak was Peninsula) would look filled with lines
fall of Malacca to the Portuguese, the allied rulers became a channel for the successful in helping Prince Samudera that intersect one another, but the whole
King of Ternate, Sultan Zainal Abidin spread of Islam to North Sulawesi. 72 to regain his kingdom and, according is integrated ---none is apart from
(who before converting to Islam had the to the promises he made, he had to the network chains of the collective
name Kolano Tidore Vongi) went to Giri 71. Paramita R. Abdurachman, “ ‘Niachile Pokaraga: establish an Islamic kingdom. But in the memory. In other words, Islam is not
a sad Story of a Molucca Queen”, Modern Asian
(1495) to deepen his religious knowledge. Studies, 22, 3 (1988): 571-592. process of Islamization, the relationship just putting on a cosmopolitan cultural
It was here, according to the Hikayat 72. J. Bastiaans, “Persekutuan Limbotto dan between Majapahit and Palembang, atmosphere, which has been fostered by
Tanah Hitu (written by Imam Rijali), he Gorontalo” published in Taufik Abdullah (ed.) 73. Zacharias Jqzef Manusama, Hikayat Tanah
Sejarah Lokal di Indonesia, Yogyakarta: Gadjah Hitu: Historic en sociale siructuur van de Ambonse 74. Prof. Dr. J.J. Ras, “Tradisi Jawa mengenai
70. On the Islamization process of Campa, see Mada University Press, 1990 (3 edition), 199- eilanden in het algemeen en van Uli hitu in het masuknya Islam di Indonesia” dalam W.A.L.
rd
Pierre-Yves Manguin, “The Introduction of Islam 231. This article is originally in Dutch published in bijzonder to het midden der zeventiende eeuw”, Stockhof & N.J.G. Kaptein (eds.), Beberapa Kajian
into Campa”, JMBRAS, Iviii, part 1 (1985): 1-28. T.B.G., 1938. Proefschrift, Rijksuniversiteitte Leiden, 1977: 164. Indonesia dan Islam”, Jakarta: IMS, 1990, 113-145.

46 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 47