Page 52 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

The Graveyard of the similar process ---traders and Muslim also the foundation of the Islamic political different, as described above and as traveler, whose manuscript of his report
Kings of Gowa. When preachers came and then formed a tradition. The second thing reached its a result the emergence of different has coincidentally discovered (1949). But
the palace of Gowa-Tallo community--- but on the next stage, when peak in the 17 and the 18 century, two political traditions ---something that will the debate has not been completed. In
th
th
formally had converted the power centers were formed and the centuries marked by the rise and crisis of be discussed later--- the foundation of a very fiery style an Indian subcontinent
to Islam, it caused at dynasties were established, differences Islamic kingdoms. the spiritual power from the center of scientist, Fatimi, denied Marrison and
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least three patterns of in political traditions also manifest the Islamic empire in Southeast Asia is finally determine Bengal as the “sender”
“cultural encounters” themselves. In the span of time since the Second, differences in the patterns of not different. of Islam to the archipelago. He even
along the process of end of the 13 century, when Samudera- Islamization process and the supra- said the immense possibilities that Mirah
th
the establishment of the Pasai was founded, until the early 17 th village organization power formation as Collective Memory Networks Silu, who was mentioned in Hikayat
centers of Islamic power. century, when the palace of Gowa-Tallo if gaina justification from the traditional One of the debates about the process of Raja-Raja Pasai and became Malik as-
historiography. Being written or at least
Source: Directorate of officially embraced Islam, at least three begin to be drafted, when a political Islamization in Southeast Asia is about Saleh, was also a “Bengali”. The debate
History and Cultural patterns of “cultural clash” had occurred in tradition had found its form like tarsila, from where the religion is brought into could also still be forwarded. Because
Values, Ministry of the process of establishing Islamic power chronicle, story, or lontara, those writings the region. Then, based on the style of China, with its trade centers in Canton
Education and Culture centers. do not merely record the collective tombstones used in Samudera Pasai and the Central Asian regions that had
of the Republic of Although in this time span the memory, but also and more importantly, and Gresik, and apparently also by undergone a process of Islamization, as
Indonesia. progress of Islam should be retained, reveal the myth of fortitude, as well as the taking into account of the trade route, well as the influence of the Hui ethnic
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such as for example, as claimed by foundation stone and reinforcing legitimacy. Moquette came to a conclusion that group in the Ming Dynasty (the 14 to
58
th
Negarakertagama, and implicitly Islam came from Cambay, Gujarat. This the 17 century) can also appear as “the
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recognized by Hikayat Raja-Raja Pasai, In the history of Islamization process and view seems to be influential for quite challenger”. How about the homeland of
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when Samudera Pasai was under the the power centers establishment, Islam long, as it has also been inserted into this religion itself --the Arab Peninsula?
hegemony of Majapahit (1350s), this age does not only show the differing patterns the historical text books. But a British In his inaugural address as a professor
not only can be considered as the period of cultural clash between the coming scientist, Marrison, shows that this is of PTAIN Yogyakarta and then defended
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of formation of Islamic kingdoms, but Islam and the local culture. This historical in the first seminar about the coming of
event also shows how various “Muslim not possible. According to him, at that Islam to Indonesia (1963), Buya Hamka
57. By putting on a structural approach to the time Gujarat was still under the influence
myth, something which is formulated as a “unity regions” in Southeast Asia are also proposed a “theory” that Islam came to
of socialized linguistic form” who wants to believe woven by various networks between the of Hinduism. He also said that Islam is the archipelago directly from Arabia as
to be “true”, Berg in his writings (published in more likely to have come from South
Indonesia, in the early 1950s) said that the concept sending areas, namely the “deployment this had occurred probably in the first
of “Greater Majapahit “ is simply a myth. Power bridge”, with recipients Islam recorded by India. This opinion is also supported by century AH. This opinion was supported
th
was more a mental attitude rather than power in a the collective memory. These networks Tome Pires, the 16 century Portuguese
real sense. In summary, these writings formulated 60. S.Q. Fatimi, Islam Comes to Malaysia, (edited by
in C.C. Berg, “The Javanese Picture of the Past”, then were also reinforced by the chains 58. J.P. Moquette, “De Grafsteenen te Pase en Shirle Gordon), Singapore: Malaysian Sociological
Soedjatmoko et. all (eds.): An Introduction, 87-118. of teachers and pupils and finally by the Grisse vergeleken met dergelijke monumenten uit Research Institute Ltd, 1963.
Berg very extreme views that do not trust the local Huidoestan”, T.B.G., 54 (1912), 536-548. 61. See for example, Dr.Haji Yusuf Chang,”The Ming
sources of cause heated debate among philologists, increasing book spread. Thus, although 59. G.E. Marrison, “The coming of Islam to the East Empire: Patron of Islam in China and Southeast-
archeologists, and historians. the patterns of the cultural clash are Indies”, JMBRAS, 24 (1951), 28-37. West Asia”, JMBRAS, Ixi (part 2, (1988), 1-44.

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