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king (of Pasai) to be the Moors too”. In power centers. And it was also closely past “as what really happened.” However, environment, but also to their concept of Left Cloves.
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other words, the happening of the Pasai related to commerce. He also said that it it should also be realized that history fairness. They may also act according Source: Indonesia Dalam
King’s conversion is a result of a coup was the custom of the Muslim traders, if is not simply a matter of “historical to what they think reasonable. In the Arus Sejarah (Indonesia
d’etat, according to the recent term, their number in a local community is so certainty”, which requires every stated behavior pattern, fairness is based in the Course of History),
run by an alliance of traders with their plentiful; they would bring the mullahs--- event to be proven by clear sources, on the actor’s knowledge and world 2012.
religious advisors. Thus, the economic according to the terms used by the it is also a matter of understanding view. A warehouse or, it could also be
strength was the main element causing translators--- i.e. the ulama. on the dynamics of community’s a repository of collective memories,
local authorities to embrace Islam. Archeological evidences and local behavior in facing various challenges; knowledge, and people’s perceptions Right The Tomb of
Tomé Pirés wrote his work two centuries testimonies as well as foreign reports hence, the “collective memory” of the about their structure and culture, as well Fatimah, daughter of
after the historic events he told took are scattered historical sources referred past communities plays its as normative desires of traditional society Maimun, and Maimun
place. Hence, his statement cannot be and often mutually annihilating. It is important role. A memory is a result of is an oral tradition and, especially, son of Hibatallah in
considered as a testimony. He is more certainly difficult for historians to make a selection process. Not all experience a traditional historiography. In the Leran Gresik, East Java.
likely to tell a story he had heard in the a “standard” reconstruction on the initial is remembered, and not all remembered traditional historiography all are mixed up It is told that she died
haven of his sojourn or, who knows, he process of Islamization. Therefore, it will always be recorded. The collective with ‘myths’ in a sense that the past is to on 7 Rajab 475 A.H (2
simply conveyed a theoretical conjecture, can be discerned that the progress memory is a frequent event that had also be depicted and believed, and ‘history’ December 1082 A.D).
based on his knowledge of other areas. has been made in the methods and been recorded by oral tradition, passed in a sense is the past as it is “really” Source: Directorate of
Similar things can be said, who he research techniques and discovery of down from one to other generations, experienced. How thin the real boundary History and Cultural
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discussed the process of Islamization in new historical sources as well as the could be just, like Vansina said, “a that separates these two things, if Values, Ministry of
the north coastal regions of Java. mirage of reality” ---thus, not the true 23. In one of Van Leur’s criticism in the 1930 on Education and Culture
more sophisticated cultural theories, but reality--- nevertheless, it is the “living” the study of Indonesian history was the undergoing of the Republic of
According to Tomé Pirés, there were Drewes, a leading expert in the field of reality in the sense of the community fragmentation. If the ancient times was dominated Indonesia
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three patterns of the Islamization Islam and philology, finally arrived at a that belong to it. Collective memory is by archeologists, he said, “the Islamic era” is the
process. First, the Muslim traders rather negative conclusion that before also an overview of how the past is to region of the philologists, while the VOC and the
Dutch colonial era is done by the archivists. What the
established new local power centers. all the relevant Chinese sources and be “understood”, as it is also part of the “historian” do? Apart from the criticism, philologists
Second, they successfully converted Tamil inscriptions can be processed, the contemporary life. who studied the ancient texts, especially those that
can be classified as traditional historiography, such
the local authorities. And, third, as Tome certainty of the historical process would as the chronicle, tales, history, genealogy, tarsila,
Pires told in the Pasai case, they had remain vague, as the more frequently Thus, if history is to be viewed as the legend, lontara, or whatever its name is rendered
successfully seized power. So for Tomé obtained was merely an approximation. desired series of events that makes the great for “weeding out” of history from the wilderness
of the story told by the texts. One of the pioneers is
Pirés, the spread of Islam was closely Drewes might be night, if using Ranke’s players take active roles, we can also R. Hoesein Djajadingrat who wrote a dissertation
related to the establishment of Islamic assume that in the historical process (1913), which is now generally regarded as a classic
concept on the reconstruction of the past the actors do not just react to their own masterpiece titled Critiche Beschouwing van de
20. Armando, Cortesao, (ed. & transl.). The Suma events; we must describe all things in the Sajarah Banten: Bijdrage Kenschetsing van de
Oriental of Tome Pires: An Account of The East 22. Jan Vansina. OralTradition: A Study in Historical Javansche Geschiedschrijving. This book has been
From the Red Sea to Japan, written in Malacca and 21. G.W.J. Drewes, “New Light on the coming of Methodology (trans. by H.M. Wright)London: translated into Indonesian (1983), by Djambatan
India in 1512-1515, London, 1944, pp. 241-2. Islam Indonesia?”, BKJ, 124 (1968), pp. 433-459 Routledge & Kegan Paul, 1965, 76 ff. publisher. This dissertation has not only been able to

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