Page 31 - INDONESIA ISLAMIC CULTURE

Islamization and Patterns

of Cultural Encounters

Taufik Abdullah

Introduction spite of the unstable inter-state or inter- be understood, for example, that the 7 th Hinduization--- cannot be separated from A map of the arrival of
dynastic relations and the annoying trade century a Chinese traveler who was a the development of long-distance trade. Islam in Indonesia. A
The title of his book might not be
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approved, but in his classic study on competition, whatever stability attained, student of religion, I-Tsing, could stop first As early as the 7 century and especially number of scholars,
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mostly Dutch, hold the
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ancient Southeast Asia, Coedes wanted with Hinduism the world of Southeast Asia at Sriwijaya, in his voyage to Nalanda, the 10 century Arab traders from the theory that in the initial
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to show that despite the extant local have different moods and the relatively India. Sriwijaya, which was not only the Persian Gulf had made archipelago stage of the advent of
differences and regional diversities, understanding inter-cultural relations. center of maritime commerce, but also waters as a haven in their trade to China. Islam in the Archipelago
this area has a similar state foundation, Missionary activities or the wandering a center of Buddhist studies, was used Thus, it can be understood that the it came from the Indian
namely the Hindu feature. In this religious preachers, literary and religious as preparation for studying more difficult report of Arab traders who stopped, or sub-continent, not from
concept ---whether intentionally or not, translations run by the centers of power, texts in Nalanda. 5 perhaps just heard from other voyagers, Persia or Arabia.
but seems to simplify--- he combines and the particularly long-distance trade This cosmopolitan intellectual on the islands of Java and Sumatra, were
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the diverse Hinduism with Buddhism, that had begun at least since the 5 th atmosphere was fertilized by commercial so many in numbers. The role of Arab Source: Indonesia Dalam
which is similarly complex, into a century AD , increase the cosmopolitan and power interests as well as traders in the waters of the archipelago Arus Sejarah (Indonesia
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generally applicable name. Considering cultural atmosphere. In this situation, maintained by the authorities of port is increasingly important, as in the in the Course of History),
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Sanskrit as the language of the sacred the concept of cultural borrowing does cities and, though different intensities, 10 century, China banned the arrival 2012.
texts, which not only provide religious not seem to mean anything. All cultural also by those who master the agrarian of Arab traders in their ports. At this
teachings, but also assumptions and elements, wherever they come from, regions. It was in this atmosphere moment the Arab traders were forced to
theories about power and the inter-state, are treated as public property. The most slowly and gradually Islamic penetration become more active in local trade. 7
or more precisely inter-dynastic relations, important thing is that all used elements occurred. Both as a religion, as well as The unification of government and
the Hindu cultural feature fertilizes the are communicative in inter-community commercial and political forces, Islam economic development in China under
atmosphere of a higher civilization in its relations and be able to answer the did not disrupt the cosmopolitan cultural the new dynasty, T’ang, made the
cosmopolitan design. With all sorts of problems of each community. In turn, atmosphere, but it slowly changed the increasingly growing region of the Indian
given symbols and being fertilized by this cosmopolitan atmosphere also ideological basis of the cosmopolitanism. Ocean into a mutual understanding of
the atmosphere of this higher civilization plays its role in the formation of a timely Islam came and spreads by way of cultural atmosphere. Towards the end of
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rulers showed their legitimacy. So, in situation with the outside world, which investing the previously developed 6. See Gabriel Ferrand, L’empire Sumateranais dan
their own worlds they are becoming at any times can also be taken as a situation. Indeed, the actual process terutama G.R. Tibbets, A Study of the Arabic Texts
the “center of the universe”. Thus, in model. In this situation, it can certainly of Islamization---more than the Containing Material on Southeast Asia, Leiden :
3
E.J. Brill, 1979.
1. See H.J. Benda’s objection to the term “Hinduized” Conceptions of State and Kingship in Southeast 7. Rita Rosa de Meglio, “Arab Trade with Indonesia
in “The Structure of Southeast Asian History: Some Asia, Ithaca: Southeast Asia Program, Cornell 5. I-Tsing complete report was translated into and Malay Peninsula from the 8th to the 16th
Preliminary Observations”, JSEAH, III:1 (March, University, 1955 (a reprint from Far Eastern English by a Japanese scientist, J. Takasusu, and Century”, in D.S. Richard (ed.) Papers on Islamic
1962), p. 106-38. Quaterly, 1942). published in 1896. But brief quotes about Mo-lo- History II: Islam and the Trade of Asia; a Colloquium,
yu and Che-H-fo che (Srivijaya?) was entailed
2. C. Coedes, Les etats hindouises d’lndochine et 4. On this point see a classic book O.W. Wolters, in Gabriel Ferrand, L’empire Sumateranais de Oxford ; Bruno Gassier & Philadelphia : University
d’lndonesie, Paris: Editions E. de Boccarid, 1964. Early Indonesian Commerce: A Study of the Origins Qrivijaya, Journal Asiatique, 1922. However, in fact pf Pennsylvania Press, 1970.
3. Though it is very brief, but it is very suggestive. of Srivijaya, Ithaca, New York : CornellUniversity there is no study about Srivijaya that ever forget 8. See K.N. Chaudhuri, Trade and Civilization in the
This was discussed by R. von Heine Geldera Press, 1967. I-tsing’s report. Indian Ocean, Cambridge University Press, 1965.

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