scholarly journals Struktur Sosial Politik Kerajaan Loloda di Antara Minoritas Islam dan Mayoritas Kristen Abad Xvii-Xx

2020 ◽  
Vol 21 (2) ◽  
pp. 205-228
Author(s):  
Abd. Rahman
Keyword(s):  
Mediterranean Region ◽  
Geographical Area ◽  
Local Communities ◽  
13Th Century ◽  
14Th Century ◽  
15Th Century ◽  
The People ◽  
Two Kingdoms ◽  
Local Traditions ◽  
Mythical Origin

Abstrak Loloda adalah sebuah kata atau konsep yang terkait dengan suatu tempat, bahasa, etnik, mitologi, masyarakat, kerajaan, dan agama, dengan sejarah panjang yang masih kabur. Loloda secara bahasa adalah bahasa orang-orang Loloda, etnik adalah suku bangsa Loloda, mitologi adalah mitos asal mula keberadaan orang dan raja-raja yang pernah menjdi penguasa tertinggi di kerajaan Loloda yang tidak terlepas dari tradisi-tradisi lokal masyarakatnya. Loloda adalah suatu komunitas masyarakat yang telah sejak berabad-berabad yang lalu mendiami sebuah wilayah geografis yang luas. Loloda adalah salah satu kerajaan yang berada di kawasan Laut dan Kepulauan Maluku bagian utara yang cenderung belum dikenalLoloda dan Moro, oleh kebanyakan ahli dianggap adalah dua kerajaan yang sejauh ini belum diketahui kapan terbentuknya. Namun untuk Loloda sendiri menurut beberapa tradisi lokal mengatakan bahwa secara politis kerajaan ini sudah ada sejak tahun 1220 (abad ke-13), sedangkan Moloku Kie Rahayang terbentuk berdasarkan perjanjian Moti/Traktat Moti dan terkonfigurasi pula ke dalam Motir Staten Verbond1322-1343, secara bersamaan baru muncul pada 1320-an (abad ke-14).Sejak abad ke-15 (1486)---Loloda is a word or concept associated with a place, language, ethnic, mythology, society, empire, and religion, with a long history that is still vague. Loloda in the language is the language of the people Loloda, ethnic tribes are Loloda, mythology is the mythical origin of the existence of people and the kings that ever menjdi highest ruler in the kingdom Loloda which is inseparable from the traditions of local communities. Loloda is a community of people who have since many centuries ago inhabited a vast geographical area. Loloda is one of the kingdom which is in the Mediterranean region and northern Maluku Islands which tend not dikenalLoloda and Moro, by most experts consider these two kingdoms which so far is not yet known when the formation. But for Loloda itself according to some local traditions say that politically this kingdom has existed since 1220 (the 13th century), while Kie Rahayang Moloku formed by Moti agreement / treaty Moti and configured into the inner Motir Staten Verbond1322-1343, simultaneously emerged in the late 1320s (the 14th century) .Since the 15th century (1486)

scholarly journals Tumasik: Sejarah Awal Islam di Singapura (1200-1511 M)

2016 ◽  
Vol 14 (2) ◽  
pp. 419 ◽  
Author(s):  
Asep Saefullah
Keyword(s):  
Early History ◽  
Malay Peninsula ◽  
13Th Century ◽  
14Th Century ◽  
Trade Networks ◽  
15Th Century ◽  
Coastal Cities ◽  
History Of ◽  
The City ◽  
India And China

This article attempts to trace the early history of Islam in Temasek, a former name of Singapore. The city was also known as the ‘Sea Town’, and was a part of the Nusantara. In the 12th-14th century, Tumasik and Kedah were important ports in the Malay Peninsula. Tumasik, at that time, was important enough to figure in international trade networks. The very strategic location of Tumasik, at the very tip of the Malay Peninsula, made it a significant prize for the master. Kingdoms that once ruled it: the Sriwijaya kingdom until the end of the 13th century AD and Majapahit kingdom that ruled it until the 14th century. In the 15th century AD, Tumasik came under the rule of Ayutthaya-Thailand; and subsequent occupation controlled by the Sultanate of Malacca to the Portuguese in 1511 AD. Speaking on the comming of Islam in Tumasik that was along with the influx of Muslim merchants, both Arabic and Persian, between the 8th – 11th century which the trading activity increased in the Archipelago. Coastal cities and ports, one of which Tumasik, on the Malay Peninsula became the settlements of Muslim tradespeople. Most of them settled and married there. Thus, it is strongly suspected that Islam has been present in Tumasik since perhaps the 8th century AD. Up until the beginning of the 16th century, the old Singapore remains a Muslim settlement, along with other vendors, both from Europe, India, and China, and also became an important port under the Sultanate of Malacca. That Malaccan empire was conquered by the Portuguese in 1511. Keywords: early history of Islam, Tumasik, Singapore, Sultanate of Malacca Artikel ini mencoba menelusuri sejarah awal Islam di Tumasik, kada disebut juga Temasek, nama dulu bagi Singapura. Kota ini juga disebut sebagai Kota Laut (Sea Town), dan merupakan bagian dari Nusantara masa lalu. Pada abad ke-12 s.d. 14 M, Tumasik bersama Kedah merupakan pelabuhan-pelabuhan penting di Semenanjung Malaya. Pada masa itu, Tumasik merupakan kota perdagangan yang cukup besar dan penting dalam jaringan perdagangan internasional. Posisinya yang sangat strategis di ujung Semenanjung Malaya, menjadikan Tumasik menggiurkan untuk dikuasai. Kerajaan-kerajaan yang pernah menguasai Tumasik yaitu Sriwijaya sampai akhir abad ke-13 M dan Majapahit sampai abad ke-14 M. Pada abad ke-15 M, Tumasik berada di bawah kekuasaan Ayutthaya-Thailand; dan selanjutnya dikuasai Kesultanan Malaka sampai pendu¬dukan Portugis 1511 M. Adapun proses masuknya Islam di Tumasik terjadi bersamaan dengan masuknya para pedagang Muslim, baik dari Arab maupun Persia pada abad ke-8 s.d. 11 M yang mengalami peningkatan aktivitas perdagangan. Kota-kota pesisir dan pelabuhan-pelabuhan, salah satunya Tumasik, di Semenanjung Malaya menjadi pemukiman-pemukiman bagi para pedagang Muslim tersebut. Sebagian dari mereka menetap dan berkeluarga di sana. Dengan demikian, diduga kuat bahwa Islam telah hadir di Tumasik antara abad ke-8 M - ke 11 M. Hingga permulaan abad ke-16 M, Singapura lama tetap menjadi pemukiman Muslim, bersama para pedagang lain, baik dari Eropa, India, maupun Cina, dan sekaligus menjadi pelabuhan penting di bawah kekuasaan Kesultanan Malaka, sampai dengan kesultanan ini ditaklukan oleh Portugis pada 1511 M. Kata kunci: sejarah awal Islam, Tumasik, Singapura, Kesultanan Malaka

The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay

2020 ◽  
Vol 2 (1) ◽  
pp. 30-49
Author(s):  
Shaharir Bin Mohd Zain
Keyword(s):  
20Th Century ◽  
Substantial Portion ◽  
13Th Century ◽  
14Th Century ◽  
The People ◽  
The World

The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and  a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims  through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology.  Then toward the end of the 20th century came a very powerfull Western cosmology  invaded the Muslims thought through economics and malitarism  as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology  became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.

scholarly journals PRESERVING OF ANCIENT TOMB SITES IN MAROS BASED ON LOCAL TRADITIONS

2020 ◽  
Vol 18 (1) ◽  
pp. 27-36
Author(s):  
Makmur
Keyword(s):  
Mixed Methods ◽  
Material Culture ◽  
Oral Tradition ◽  
Local Communities ◽  
Islamic Culture ◽  
Traditional Practice ◽  
Descriptive Research ◽  
The People ◽  
Qualitative Descriptive ◽  
Local Traditions

Makam kuno merupakan jejak budaya materil sebagai penanda hadirnya Islam di tengah masyarakat, sehingga penelitian ini bertujuan mengetahui nilai penting situs makam Islam, baik dari aspek makam Islam sebagai hasil produk kebudayaan masa lampau, maupun situs makam dari persektif masyarakat, serta memberikan gambaran secara komprehensip tentang perilaku masyarakat Maros dalam melindungi, mengembangkan dan memanfaatkan situs makam Islam berdasarkan tradisi masyarakat. Metode penelitian yang digunakan untuk mencapai tujuan tersebut adalah penelitian kualitatif deskriptif dengan menggunakan strategi perpaduan (mixed methods) antara metode arkeologi untuk melihat makam Islam sebagai hasil produk material kebudayaan, sedangkan perilaku masyarakat dalam berinterkasi dengan situs makam kuno menggunakan metode antropologi yaitu etnografi berorientasi pada topik. Hasil penelitian ini memperlihatkan bahwa hadirnya berbagai tradisi masyarakat seperti tradisi lisan tentang cerita kesaktian tokoh-tokoh leluhur masyarakat pada masa lampau, telah menggerakkan masyarakat untuk melestarikan dan mengembangkan tradisi yang terkait dengan makam kuno seperti tradisi ziarah di hari-hari kebesaran Islam, ziarah songka bala (tolak bala), ziarah pengharapan, tradisi appanaung, tradisi a’dengka ase lolo (menumpuk padi di lesung atau pesta panen), tradisi mappalanca (adu betis). Tradisi-tradisi tersebut sangat fungsional untuk dijadikan sebagai suatu sistem pelestarian makam kuno berbasis masyarakat. Ancient tomb is the product of Islamic culture in Maros. With that in mind, this study aims to find out important values behind the existence of tombs and how the local communities perceive living among those tombs. This is a qualitative descriptive research, incorporating archeological method and topicoriented etnoghraphy. The former is intended to dig deeper into understanding Islamic tombs as the product of material culture; while the latter is projected to see how the local people perceive the existencence of those tombs. The study indictes that the oral tradition of telling the heroic and supernatural aspects on the people buried in the tombs has moved them to make pilgrimage with various intentions: withstanding destrcuctive power, getting blessings, exercising appanaung tradition, and expressing gratitude after harvest season. There is also that traditional practice done in relation to tomb pilgrimage: calves contest, making it an integral part of preservation system of culturel heritage of Islam.

scholarly journals Materiali per una raccolta degli scoli greci agli Analitici posteriori di Aristotele

2018 ◽  
Vol 40 (1) ◽  
pp. 23-57
Author(s):  
Vito Lorusso
Keyword(s):  
Latin Translation ◽  
13Th Century ◽  
14Th Century ◽  
Posterior Analytics ◽  
15Th Century

Abstract This article aims at mapping the scholia on the first lines from Aristotle’s Posterior Analytics A 1. It offers the first edition of the scholia on 71a1–21 from Vaticanus Gr. 241 (13th century), Laurentianus 72,3 (second half of the 13th century) and Laurentianus 72,4 (second half of the 13th / beginning of the 14th century). Appendix II and III present the content of a brief writing of Psellus about the Aristotelian Organon and the Praefatio to the Latin translation of Themistius’ Paraphrasis to Posterior Analytics written by Hermolaus Barbarus in the 15th century.

scholarly journals The beginnings of Hungarian lexicography. From the first glossaries to multilingual dictionaries

Diacronia ◽  
2021 ◽  
Author(s):  
Emese Fazakas
Keyword(s):  
16Th Century ◽  
Special Focus ◽  
Latin Text ◽  
13Th Century ◽  
14Th Century ◽  
15Th Century ◽  
Semantic Fields ◽  
Early Source

This study aims to present the beginnings of Hungarian lexicography, with a special focus on certain works that are closely connected with Transylvania. The early glossaries, starting with the 13th century, are either marginal or interlinear. The only early source in which glossaries are intertextual, distinguished from the Latin text by underlining, is Sermones Dominicales, a compilation of sermons written in the first half of the 15th century. The vocabularies and nomenclatures under analysis were elaborated between the 14th century and the end of the 16th century, most of them being based on lists of Latin words grouped according to semantic fields. The only work that was elaborated based on the Hungarian lexis is the Nomenclature from Schlägl, a copy dating from around 1405 of a document written a few decades before. Among these vocabularies there are some that could be regarded as the first attempts to elaborate specialized dictionaries. Starting with the 16th century, several dictionaries in which the title-words are arranged alphabetically were identified. However, the early dictionaries are either unfinished or only partially preserved. The most representative dictionaries, mainly multilingual, were elaborated starting with the late 16th century. Our presentation ends with József Benkő’s botanical dictionaries, edited in 1783, which mark the beginnings of modern Hungarian lexicography.

scholarly journals Sveti Frane u Zadru - arhitektura crkve i samostana u doba gotike i renesanse

Ars Adriatica ◽  
2018 ◽  
Vol 8 (1) ◽  
pp. 17-46
Author(s):  
Pavuša Vežić
Keyword(s):  
Original Form ◽  
13Th Century ◽  
Historical Sources ◽  
Gothic Architecture ◽  
14Th Century ◽  
Architectural Elements ◽  
15Th Century ◽  
General Chapter ◽  
The Church

The author discusses the architecture of the church and the monastery of St Francis in Zadar in their original form, and their transformation during the Gothic and Renaissance periods. Based on an analysis of published historical sources and the preserved architectural elements, it has been concluded that the extant structure of the complex emerged between the mid-13th and the early 14th century, when the church and the sacristy were built, as well as the monastery wings and the original cloister. An important typological feature of the church is its three-apse rear structure, which the author brings into connection with the Gothic architecture of Franciscans and Dominicans from Umbria and Veneto during the 13th century. The sacristy, in which the Peace of Zadar was signed in 1358, was also a chapel of St Louis and the chapter hall. Its significant rearrangement, with the furnishing of the choir and the sanctuary, took place at the end of the 14th century, when the General Chapter in Cologne proclaimed the monastery the seat of the Franciscan province of St Jerome for Dalmatia in 1393. The choir rebuilding was completed by the mid-15th century with the construction of Giorgio da Sebenico’s podium on the site of the presumed earlier railing.

The Dede Korkut Ethic

1992 ◽  
Vol 24 (3) ◽  
pp. 395-417 ◽  
Author(s):  
Michael E. Meeker
Keyword(s):  
Central Asia ◽  
Oral Traditions ◽  
16Th Century ◽  
Way Of Life ◽  
13Th Century ◽  
14Th Century ◽  
15Th Century ◽  
Islamic Civilization

The Book of Dede Korkut is an early record of oral Turkic folktales in Anatolia, and as such, one of the mythic charters of Turkish nationalist ideology. The oldest versions of the Book of Dede Korkut consist of two manuscripts copied sometime during the 16th century. The twelve stories that are recorded in these manuscripts are believed to be derived from a cycle of stories and songs circulating among Turkic peoples living in northeastern Anatolia and northwestern Azerbaijan. According to Lewis (1974), an older substratum of these oral traditions dates to conflicts between the ancient Oghuz and their Turkish rivals in Central Asia (the Pecheneks and the Kipchaks), but this substratum has been clothed in references to the 14th-century campaigns of the Akkoyunlu Confederation of Turkic tribes against the Georgians, the Abkhaz, and the Greeks in Trebizond. Such stories and songs would have emerged no earlier than the beginning of the 13th century, andthe written versions that have reached us would have been composed no later than the beginning of the 15th century. By this time, the Turkic peoples in question had been in touch with Islamic civilization for seeral centuries, had come to call themselves "Turcoman" rather than "Oghuz," had close associations with sedentary and urbanized societies, and were participating in Islamized regimes that included nomads, farmers, and townsmen. Some had abandoned their nomadic way of life altogether.

scholarly journals RADIOCARBON DATES FROM THE MONASTERY ON KOM H IN OLD DONGOLA (SUDAN) AND THE CHRONOLOGY OF MEDIEVAL NUBIAN POTTERY

Radiocarbon ◽  
2021 ◽  
pp. 1-21
Author(s):  
Dorota Dzierzbicka ◽  
Katarzyna Danys
Keyword(s):  
Historical Research ◽  
Crucial Importance ◽  
Radiocarbon Dates ◽  
14Th Century ◽  
15Th Century ◽  
History Of

ABSTRACT The paper presents and discusses a series of radiocarbon (14C) dates from a medieval Nubian monastery found on Kom H of Old Dongola, the capital of the kingdom of Makuria located in modern-day Sudan. The monastery was founded in the 6th–7th century AD and although it probably ceased to function in the 14th century, the site remained occupied until the beginning of the 15th century. The investigated courtyard of the monastery was in use from the 11th to the 14th century, as indicated by the ceramics and 14C analysis results presented here. The dates under consideration are the first published series of 14C dates from this site, which is of crucial importance for historical research on medieval Nubian Christianity and monasticism. They permit to begin building an absolute chronological framework for research on the archaeological finds from the site and region. A group of finds in particular need of such a framework are ceramics, and the implications of the 14C dates for pottery assemblages found in the dated contexts are discussed. The conclusions summarize the significance of the datings for the history of the site.

Ethnohistorical Archaeology and the Mythscape of the Naga in the Chiang Saen Basin, Thailand

2021 ◽  
pp. 1-18
Author(s):  
Piyawit Moonkham
Keyword(s):  
Social Space ◽  
Local Communities ◽  
Building Construction ◽  
Local People ◽  
Archaeological Sites ◽  
Historical Period ◽  
The People ◽  
Divine Retribution ◽  
The Town

Abstract There is a northern Thai story that tells how the naga—a mythical serpent—came and destroyed the town known as Yonok (c. thirteenth century) after its ruler became immoral. Despite this divine retribution, the people of the town chose to rebuild it. Many archaeological sites indicate resettlement during this early historical period. Although many temple sites were constructed in accordance with the Buddhist cosmology, the building patterns vary from location to location and illustrate what this paper calls ‘nonconventional patterns,’ distinct from Theravada Buddhist concepts. These nonconventional patterns of temples seem to have been widely practiced in many early historical settlements, e.g., Yonok (what is now Wiang Nong Lom). Many local written documents and practices today reflect the influence of the naga myth on building construction. This paper will demonstrate that local communities in the Chiang Saen basin not only believe in the naga myth but have also applied the myth as a tool to interact with the surrounding landscapes. The myth is seen as a crucial, communicated element used by the local people to modify and construct physical landscapes, meaning Theravada Buddhist cosmology alone cannot explain the nonconventional patterns. As such, comprehending the role of the naga myth enables us to understand how local people, past and present, have perceived the myth as a source of knowledge to convey their communal spaces within larger cosmological concepts in order to maintain local customs and legitimise their social space.

Richard Lavenham and the Cambridge Logic

1980 ◽  
Vol 7 (1-2) ◽  
pp. 241-247 ◽  
Author(s):  
Paul Vincent Spade
Keyword(s):  
The Other ◽  
16Th Century ◽  
14Th Century ◽  
15Th Century ◽  
Other Hand ◽  
Logical Study

Summary This paper argues that the 14th-century Oxford Carmelite Richard Lavenham was the author of the treatise De syncategorematibus that was used as a textbook in 15th-century Cambridge, a version of which was printed several times in the late 15th and early 16th centuries in the Libellus sophistarum ad usum Cantabrigiensium. The manuscript versions of this treatise differ significantly from one another and from the printed editions, so that the claim of Lavenham’s authorship needs to be carefully considered. The evidence for this claim is described briefly. The identification of the De syncategorematibus in the Cambridge Libellus as Lavenham’s provides the first real indication that Lavenham, whose works testify to the influence of other authors on logico-linguistic studies in late 14th-century Oxford, was himself not without influence as late as the early 16th century. On the other hand, the De syncategorematibus is not a very competent treatise, so that its inclusion as a textbook in the Libellus sophistarum is an indication of the decline of the logical study of language in England during this period. A brief analysis of the contents of the treatise supports this observation.

Sign in / Sign up

Export Citation Format

Share Document