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who punished the “wayward” Sheikh accompanied trade relations, was not not allow any abuse; they would have to periphery, not in the center of power and The battle of Kuto
Siti Jenar. The task of the king was to only subjected to various types of cultural pay with their death if they offended the culture. Therefore, after Muslim power Gawang, Palembang, in
create harmony, if necessary by force, encounters and clashes, but also created people’s integrity. 45 had been established, its main concern 1659.
not to spread religion. The king was the several foundations for the formation What touched the Spaniards was not was to cultivate an Islamic lifestyle, Source: Yayasan Lontar
guardian and the custodian of the cosmic of traditions that, as mentioned above, just this privilege, but that the newly which was grounded in moral teachings
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order, not the founder of a new cosmic referred to specific political and cultural established Islamic power gave them and the shift of cultural symbols away
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order. Sultan Prawata of Demak may spheres. The formation of the tradition the right to live (1575). Nevertheless, the from Siwa-Buddhist towards Islamic.
have been a good person, but he was of integration in Aceh, Bugis-Makassar, order to destroy the Moros in Sulu and All these are important and should not
weak, for he preferred to live the life of a Mindanao given to the commander of be ignored. However, the historical
hermit rather than that of a ruler. In this Sulu, Maguindanao, and so on cannot be the Spanish forces was the beginning experiences because of various outside
way, he could only order his own inner- separated from the ongoing trade routes. of wars that lasted for about three pressures should also not be ignored.
self, but he might keep the great cosmic The fall of Malacca to the Portuguese centuries. These wars strengthened the What would have happened if the VOC
harmony. His reign, which ended in his caused the Muslim traders to scatter traditions of internal integration among had not involved itself in Mataram’s
murder, was the end of Demak’s heyday. everywhere. The fall of Malacca seemed Muslim communities to circumvent the internal dynamics? How would the wars
to be the driving force for the emergence possibility that one of the power centers of succession have ended, in which
Traditions in Comparative and the growth of new trade centers. It might appear as unifier. Apart from the boarding schools were often involved, if
Perspectives was the same in the case of the VOC’s Sultanate of Sulu, the tribal kingdom the Dutch would not have interfered? The
Southeast Asian history is the story of humiliation of Makassar that encouraged of Tausug, there were no political VOC was deeply involved in every affair
and in each internal conflict and it affected
the interaction between various unifying sailors and Bugis-Makassarese communities in the southern Philippines the way events developed. The shift of
basic layers. One unifying layer was the adventurers to turn the Straits of Malacca that could be united. Not Maguindanao, the power center and the central palace,
creation of a new type of civilization. into their area of operation. especially not the Maranao. Here the which was followed by the destruction
The arrival of Islam, like the expansion power centers more imagined a situation of the minor kingdoms on the north
of “Hindu civilization” in an earlier Adherents to this tradition also of the presence of minor palaces without a coast as centers of trade and religious
historical phase was not, as a historian strengthened the resolve of King central palace. The profound involvement authority may be seen as a return to the
correctly remarked “a continuous line, Soliman, the Muslim ruler of Manila, of the Javanese cultural region to create pre-Majapahit era, when its rights on
but... a configuration of the tradition when the Spanish forces under the unity and its Siwa-Buddhist government land and property were the kingdom’s
centers that stands out in the foreign leadership of Legaspi landed in the tradition were distinguishing factors major sources of income. Meanwhile,
neighborhood.” And in that process beautiful bay of the island of Luzon in in the initial Islamization process. The
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the universal religion of Islam that 1571. It is said that in his meeting with Islamic community began to be formed 46. G.W.J. Drewes, An Early Javanese Code of
Muslim Ethics The Hague: Martinus Nijhoff, 1978.
44. J.C. Heesterman, “The Hindu Frontier”, the Spaniards, Soliman said that he ---as evidenced by gravestones--- in the 47. A.H. Johns “From Buddhism to Islam: An
an article in the the Third CGLY Conference in welcomed their arrival with open arms. 45. Quoted by Alunan C. Glang, Muslim: Interpretation of the Javanese Literature of
the Comparative Study of India-and Indonesia. Secession or Integration, Quezon City: Alunan C. Transition”, Comparative Studies in Society and
Yogyakarta, September 22-25, 1986. But they should realize that he would Glang 1971, pp. 6-7. History, IX, 1 Oct., 1966, pp. 40-50.

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