Page 50 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

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Islamic iconography on a palace. With this new position, Demak Although achieving political success became even more important with the being included into the Wali Sanga
tombstone from Traloyo. did not only hold political hegemony, but quickly and played a role as the most emerging and the appearance of Mataram in the process of Islamization and the
also made itself as the most important important “crossing bridge”, Demak had as the holder of hegemony (1588). establishment of Islamic power centers.
Source: 700 Tahun
Majapahit suatu Bunga “crossing bridge” of Islam in Java. Giri- no structural independence as relatively Unlike the pattern of Samudera-Pasai, The guardians also played a role in the
Rampai (700 Years Gresik might have the oldest and the owned by Banten. If Banten, as a new where Islam encouraged the formation emerging process of dynasties, which
of Majapahit: An most authoritative spiritual and religious dynasty, was located at the border of of supra-village states, also unlike the alternately ---Demak, Pajang (although
Anthology), 2012. authority, and the blessing of Sunan the Pajajaran cultural region---it was pattern of Malacca, where the palace only one king), and Mataram--- as the
Giri might be necessary to ensure the told that the transfer of the capital from holder of hegemony on the island of Java.
legitimacy of a ruler, but the Sultan the hinterland to the coast, namely to was Islamized, the political history of
of Demak held the political reins in Surasowan, was carried out on the Java shows Islam as a challenger, This historical process apparently leads
then becoming a substitute for the
Cirebon, which had been Islamized in the advice of Sunan Gunung Jati--- so existing power. At first, the archeological to a dilemmatic situation. How do the
15 century. Under the direct political rule Demak, replacing the palace center evidences found in Leran and Tralaya “new people” must lay their foundation
th
of the sultan of Demak, Sunan Gunung of Majapahit, did not only have to face of legitimacy? Manifestations of power
Jati, the pandita ratu of Cirebon, built his the problem of political legitimacy, but show Islamic communities grew at the and symbols of legitimacy cannot be just
political power at Jayakarta (1520s) after also cultural calling for continuity. The outskirts of the power center. Then, as detached from the old power structures
beating the Portuguese, and establish a cultural dilemma of the Islamic political Tomé Pirés and other sources as well and the entrenched symbols of validity.
new Islamic dynasty in Banten. Pajajaran domination within the Ciwa-Buddhist as the Javanese tradition says, the From this brief discussion, it appears two
Kingdom that was increasingly isolated tradition, along with the concept of Muslim communities had successfully important things. First, differing patterns of
in the interior, whose alliance with the power-concentric, had far deeper established local power centers. “cultural formation” when the Islamization
Portuguese marred by Fatahillah, was penetrated consciousness, and had Javanese tradition clearly shows how process has reached the stage of state
finally attacked by Banten in 1579/80. become far clearer after the palace important the roles of traders and formation. Although the Islamization of
Within Banten, which was an extension had been moved by the adopted son scholars. In this connection, it can also the territories which then function as a
of Cirebon and Demak, Fatahillah would of Sultan Trenggana, Jaka Tingkir, to be understood that the central role given “crossing bridge” begins with the relatively
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then appear as Sunan Gunung Jati, who Pajang in the hinterland. This dilemma by tradition to the saints or wali and
became the unrivalled center of spiritual Martinus Nijhoff, 1967, vol. II. especially to those who are considered 56. About the role of Wali Songo in the process of
Islamization of Java, see the article posthumously
in West Java, although it still remained 54. Schrieke, Indonesian Sociological Studies, 1984, pp. 91-103 (including C.C. Berg’s comment published by Widji Saksono, Mengislarnkan Java
as one of the small palaces under the Part II, 220 - 267. The general theory about the that extremely emphasizes Javanese cultural Land: The study of methods of Da’wa Walisongo,
continuity, “... there is no real difference between
political domination of the palace-center necessity of continuity in the Javanese cultural a king of Vishnu, a Muslim saint and Governor Bandung: Mizan Pustaka, 1995. This serious study
is originally an undergraduate thesis at IAIN Sunan
thinking and relentless effort to get the validity of the
in Central Java. 53 power legitimacy, see, among others, B. Schrieke, General of the Netherlands”, he says). Kalijaga promoted in 1960. A modest writing, but
Indonesian Sociological Studies. “Part two: Ruler 55. In a writing published in T.B.G. years 1910-1913, the late Widji Saksono continued Djajadiningrat
52. H.J. de Gtaaf, De Eerste Moslimse and Realm in Early”. The Hague and Bandung: W. D.A. Rink discussed some Javanese “saints” such as academic tradition in his quest of local resources
Vortendommen op Java. Studien over de van Hoeve, 1957. Especially with regard to the shift Sheikh Abdul Muhammad, Sheikh Siti Jenar, Sunan such as the Chronicle and the serat, he discussed
Staatskundige Geschiedenis van de 15de e« 16de of Majapahit-Demak-Pajang-Mataram, see Anthony Geseng, Ki Pandanaran (from Tembayat), Panger; it by taking a look at outside sources, whether
-Eeuw, ‘S-Gravenhage: KITLV, 69. H. John, “The Role of Structural Organization and Panggung. D.A. Rinkes, “De heiligen van Java”, 7.5. primary or secondary, namely the results of Western
53. G. Th. Pigeaud, Literature of Java. The Hague: Myth in Javanese Historiography” JAS, XXIV, 1, Nov G., 52 (1910), i (19h), 54 (1912), 55 (1913). scientists study.

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