Page 49 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

had long been established between “the Brunei, which was undergoing an further enlarged in the 14 century, But the king continued to have a weak The Grave of Sunan Giri.
th
descendants to manurung” (those who Islamization process when the kingdom but only in the 15 century that this position ---mainly due to the dynastic Source: Atlas Sejarah
th
descend from the sky), which teaches had already been established ---thus, community became political and religious quarrels--- giving great opportunities to Indonesia Masa Islam
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that “the person who gained something like the Patani or Malacca--- by not threat to the power center, namely the the rich merchants in various districts (Historical Atlas of
meaningful must be willing to share simply looking at the interior but also central palace of Majapahit. of the coastal areas, to keep away from Indonesia’s Islamic
with others”, then Gowa-Tallo spreads across the ocean, in making the waters After the death of Hayam Wuruk, the king’s power. With huge profits Period), 2010.
Islam. But in the process Gowa-Tallo as a “crossing bridge” of Islam. The gained from the international trade, the
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became the most dominant force in royal family of Brunei established a the greatest king of Majapahit, along merchants did not only convert people
the region, Wajo (1610) and finally supra-village power organization in the with the Supreme Governor Gajah to Islam but also built independent
Bone, Bugis kingdom that was the most Gulf of Manila (Luzon). The just growing Mada, in 1380’s, the “golden age” of political centers.
profound and powerful, were Islamized “sultanate” that was faced by the Spanish Majapahit, which is beautifully described Demak, Jepara, Rembang, Tuban,
and politically subdued. when they landed in Manila in 1570. 47 in Negarakertagama, began to be
threatened by local rebellions. The Gresik, and Surabaya appeared as
Issues of surrounding territories that Relative cultural freedom owned by process of centralization, which had centers of commerce, religion and
have not been Islam are also faced by Samudera-Pasai to formulate the gradually weakened the autonomy of political activities. The weakening
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the Kingdom of Sulu, whose base was in structure and system of power, which the village, towards the end of the 14 palace power to the districts of the
th
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Buansa. It seems, according to tarsila, reflects a picture of its own, is an century had been stopped. The center coastal regions at the time of intense
after Sultan Abu Bakar being named expensive luxury for the centers of had also showed the competing local local opposition movements against the
Sharif al-Hashim, people living in the Islam in Java. Samudera-Pasai, which authorities, its weakness in dealing with center, the structural weaknesses of
mountainous regions (the Buranun) stemmed from a segmented political the international trade. The provisions of the poly-palace system finally brought
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remained “in the world of unbelieve”. tradition after the Islamization process, Canggu (1358) who freed merchants about deadly consequences. When
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Then, coastal people suggested the was theoretically possible to lay the and craftsmen from the power of the the center of the palace was unstable,
Sultan to “fight the mountainous and new state foundation. But in Java, the local aristocracy and redirect them small palaces began competing to
Islamize their food and clothing,” which newly founded Islamic power had a under the supervision of the king, might replace its position. Under the spiritual
turned out to be liked by the children political system and the arrangement free the king from his dependence on guidance of Sunan Kudus ---one of the
of the Buranun. With this friendship of power structures that had long been the support of the local aristocracy. Wali Sanga, Demak finally successfully
approach, the Buranun chief and his established. Although the archeological replaced Majapahit (1520s) as the central
men eventually converted to Islam. No evidence shows that the Muslim trader 48. J.G. de Casparis, “Pour une histoire sociale de 50. See van Leur, Indonesian Trade,see also
1’ancienne Java principle an Xeme’s”, Archipel 21
conquest, but the Islamic territory had community had earned a place in the (1981) : 2125-154 dan “The evolution of the socio- M.A.P. Melink-Roelofsz, Asian Trade and European
been expanded. 45 political centers of the 16 century and economic status of East-Javanese village and its Influence in the Indonesian Archipelago between
th
inhabitants” in Sartono Kartodirdjo-(ed.) Agrarian 1500 and about 1630. The Hague: Martinus Nijhoff,
44. Matulada, “Islam di Sulawesi Selatan”, See also 46. See P.O.K. Aman Diraja Daso Seri Utama (Dr.) History, Yogyakarta: Gadjah Mada UniversityPress, 1962.
Leonard Y. Andaya, The Heritage ofArung Palaka, Haji Mohd. Jamil Al-Sufri, “Islam in Brunei”, The 1986, hal 3-24. 51. F.H. van Neerssen (dan R.C. de longh), The
The Hague: Martinus Nijhoff, 1981, p. 29-44. Brunei Museum Journal, 4, 1, 1977, 35-44. 49. J. Noorduyn, “Further Topographical/Notes on the Economic and Administrative History of Early
45. Majul, Muslims in the Philippines, p. 57-58. 47. Majul, Muslims in the Philippines, p. 72 – 78. Ferry Charter of 1358”, BKI 124 (1968): p. 460-481. Indonesia, Leiden/Koln: EJ. Briil, 1077.

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