Academic literature on the topic 'Mataram (Sultanate) Politics and government'
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Journal articles on the topic "Mataram (Sultanate) Politics and government"
1
Octastefani, Theresia. "The Dynamics of Women and Political Heritage in Yogyakarta: A Critical Reflection in Welcoming the Next Leader." MUWAZAH 10, no. 2 (December 25, 2018): 116. http://dx.doi.org/10.28918/muwazah.v10i2.1783.
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Yogyakarta Special Region (DIY) is an area still retains a strong cultural heritage, ranging from customs of Javanese-Islamic culture and Mataram Sultanate system. DIY becomes the only province that has a special authority to institutionalize the administration of government by placing the roles and responsibilities of the Ngayogyakarta Hadiningrat Sultanate and Kadipaten Pakualaman in filling the positions of provincial leaders. This process was legitimized by Indonesian Law No. 13 of 2012 about Special Administrative Status for Yogyakarta. But over time, polemics have emerged since Sri Sultan Hamengku Buwono X issued Sabda Raja and Dawuh Raja who reaped pros-cons and were clashed with the royal tradition’s values from generation to generation. Based on these realities, it becomes interesting to discuss about the dynamics of women and politics of heritage in DIY as a critical reflection in welcoming the next leader. On the one side, the system of the Javanese-Islamic Mataram Sultanate as a cultural heritage must be maintained. But on the other side, the aspect of modernity through the struggle for gender equality also opens the opportunity for Indonesian women are also capable of being and have become capable democratic leaders in the 21st Century.
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Asroni, Ahmad. "The History of Indonesian Islam (From the Early Period to Emergence of Islamic Kingdoms)." LITERATUS 4, no. 1 (May 19, 2022): 104–17. http://dx.doi.org/10.37010/lit.v4i1.678.
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This article examines the history of the arrival of Islam into Indonesia. This research is library research using documentation method. The results of this study are: First, no one knows for sure when Islam began to appear in Indonesia. Several theorists and historians have different opinions and analyzes. However, there are at least four major theories regarding the entry of Islam into Indonesia, namely: Arabic theory, Gujarat theory (India), Bengali theory (Fatimi), and Persian theory. Second, the spread and process of Islamization in Indonesia itself was carried out peacefully. Indonesian people can accept the existence of Islam well. There are six channels of Islamization in Indonesia, namely: trade, marriage, Sufism, education, arts and culture, and politics. Third, the existence of Islamic kingdoms also had a big role in the spread and development of Islam in Indonesia. These Islamic kingdoms stretched from Sumatra to the Moluccas. Some of them are the Perlak Sultanate, Samudera Pasai Sultanate, Malacca Sultanate, Aceh Sultanate, Demak Sultanate, Pajang Sultanate, Mataram Sultanate, Cirebon Sultanate, Banten Sultanate, Sultanate of Ternate, Sultanate of Tidore, Sultanate of Gowa, Sultanate of Tallo, Sultanate of Pasir, Sultanate of Banjar, Kotawaringin Sultanate, Pagatan Sultanate, Sambas Sultanate, Kutai Kertanegara Sultanate, Berau Sultanate, Sambaliung Sultanate, Gunung Tabur Sultanate, Pontianak Sultanate, Tidung Sultanate, and Bulungan Sultanate.
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Chalik, Abdul. "Wali, Sultan, Kiai, dan Santri dalam Tadisi Agama dan Politik Islam Jawa." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (June 3, 2016): 139–67. http://dx.doi.org/10.15642/teosofi.2016.6.1.139-167.
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The article discusses the role of wali (the Muslim saints), sultan, kiai, and santri within religious tradition and politics in Java. The wali (commonly known as Walisongo or “the Nine Saints”) were people who initially spread Islam in Java. In their efforts to develop Islam, Walisongo also equipped their pupils with religious knowledge to spread Islam in the future. This is from such process the transfer of Islamic knowledge was primarily set off. Once the transition periods began, the role of wali had subsequently vanished and replaced by the formal ruler, namely sultan. The Mataram Sultanate was the biggest Islamic sultanate ever in the history of Java. Owing to the supremacy of the Sultan, Kiai Kasan Besari—as an ample example of kiai mentioned in this article—built a pesantren in an area called tanah perdikan (a tax haven) in Tegalsari Ponorogo, East Java, which became an origin of institutionalization of the pesantren in Java. The Sultan provided the pesantren both material aids and other kinds of support, including entrusting his sons to learn religious knowledge in it. It had been also followed by the royal courtiers and the best cadres of the sultanate who subsequently became litterateurs of the Kingdom.
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Sukarddin, Sukarddin, Mulyati Mulyati, and Faujiah Faujiah. "Konstelasi Politik Pasca Perang Ngali di Bima." Yupa: Historical Studies Journal 4, no. 2 (December 31, 2020): 82–92. http://dx.doi.org/10.30872/yupa.v4i2.340.
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Sultanate of Bima faces various challenges, especially in the economic and political fields of government. Trade freedom had been the main pillar of the economy, threatened by the Dutch trade monopoly. Sovereignty and territorial integrity are threatened by the " Lange Contract " ( long contract ) which was imposed by the Dutch colonial government . The agreement " Lange Contract " ( long contract ) with the Netherlands has made people's anger overflowed. Anger was manifested by the resistance of the people of N g Ali against occupation of the Netherlands in the years 1908-1909. The purpose of writing this is to examine more deeply about the background behind the constellation of politics in the Sultanate of Bima so that the P groaned Ngali , and the impact of P groaned Ngali.
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Waluyo, Sukarjo. "Hegemoni Jawa Mataraman dalam Tari Soreng sebagai Ikon Budaya Kabupaten Magelang." Endogami: Jurnal Ilmiah Kajian Antropologi 3, no. 1 (December 4, 2019): 85. http://dx.doi.org/10.14710/endogami.3.1.85-99.
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The problem of locality and local wisdom in Indonesia became a problem that received a lot of attention after the 1998 reform. Government in the New Order era which was previously centralized and centralized in Jakarta turned into decentralized with the concept of regional autonomy. Some districts and cities in Central Java began to identify the rich history, local arts and culture to be appointed as regional icons. Magelang regency made the Soreng dance from Ngablak District a typical dance of a cultural icon. Soreng Dance tells the story of one of the historical figures in Java, namely Arya Penangsang. Characterization of the Arya Penangsang in the Soreng dance which take the source of the story from the Babad Tanah Djawi represent a form of representation of the Javanese ruler of Mataraman, namely the Sultanate of Pajang which was passed on by the Sultanate of Mataram and its heirs (Surakarta Palace, Yogyakarta Palace, Mangkunegaran, and Pakualaman) for the benefit of hegemony. The results of this study reveal that representation is used by several parties concerned with the figure of Arya Penangsang, namely: 1) Babad Tanah Djawi / Javanese Mataraman culture manifested in Soreng dance art; 2) Soreng dance depicts Arya Penangsang as a rude and power-hungry figure, defeated by a very young child, and his territory (Jipang) is despised by the Pajang Sultanate because it is seen as a rebel; 3) Soreng dance strengthens the representation of hegemony-style Babad Tanah Djawi/Javanese Mataraman culture.
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Ilham, Muhammad. "Diplomasi Politik Kesultanan Palembang Dan Kolonial Belanda Tanggal 23 Mei 1803." Medina-Te : Jurnal Studi Islam 13, no. 2 (December 28, 2017): 188–204. http://dx.doi.org/10.19109/medinate.v13i2.3474.
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Abstract
Diplomacy, Politics, Sultanate, Colonial
This research was conducted as an effort to find out how the political diplomacy relations used by the Palembang sultan in establishing relations with Western powers, especially the Dutch Company in the archipelago. Political diplomacy is important because diplomacy is one way to foster and establish friendly relations between one person and people from other countries who aim to collaborate in various interests of the sultanate and government interests. To be able to establish relationships with one another, a device or diplomat is needed to establish the relationship. The main problem discussed in this study is to look at the Codicology, Philology, Transliteration, and Types of diplomacy in the Malay letters made by the Palembang authorities for the Dutch colonial government and also this research aims to find out what reasons and objectives to be achieved in fill in the letters. For this purpose, this type of research includes qualitative research, using secondary and primary sources. Primary sources are obtained from original texts and secondary sources in the form of books relating to the Palembang Sultanate, theses, dissertations and scientific journals. The technique of collecting data is to examine and select selectively then displayed and used in accordance with the time limit, namely the 19th century. After that, the data analysis technique uses descriptive-analytical techniques, namely to describe the full text, then analyze the meanings contained in the method and methods used is a single diplomatic edition method. After that, the writing of history to see and describe the findings in the letter with a historical approach.
Keywords: Diplomacy, Politics, Sultanate, Colonial
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Andries, Flavius Floris. "Dualism in the South Halmahera Government’s Policy on Managing Diversity in the Bacan Sultanate." Jurnal Humaniora 33, no. 1 (February 27, 2021): 17. http://dx.doi.org/10.22146/jh.61715.
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The issue of dualism in the South Halmahera government policy on managing cultural diversity in the Bacan Sultanate is an interesting phenomenon to study. Saruma, the multicultural icon used to manage diversity in the Bacan Sultanate, is not reflected in governmental policy or society, in general. This study focused on three research questions: 1) What is the socio-historical context of the Bacan Sultanate from which the concept of Saruma emerged? 2) Why has the South Halmahera government failed to apply the concept of Saruma in its policy on managing diversity? 3) What are the impacts of this dualism on the people? This qualitative research employed observation techniques to understand the community’s dynamics. In-depth interviews were conducted to obtain data concerning the people’s social lives as well as the government’s policy and its impact on society. A literature review was undertaken to understand related research and to formulate a theoretical framework as an analytical device. The results showed that in spite of the cultural authority owned by the Sultanate, the absence of political authority has led to a failure to implement its Saruma concept in managing the cultural diversity. The change of political system from representation to participation has also led to transactional politics, which benefits the majority but disadvantages the minority, and the traditions of domination and hegemony, in turn, have discriminated against the minority, endangering their identity.
8
Hasim, Rustam, Oktosiyanti MT Abdullah, and Siti Rahia H. Umar. "Kebangkitan Kesultanan Ternate pada Era Reformasi 1998-2002." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 2 (December 17, 2019): 69. http://dx.doi.org/10.24252/rihlah.v7i2.11484.
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The elite revival of the Ternate Sultanate after the New Order illustrated how the palace group played a new role in staying in its position as a clan of power in the local sphere. In this case, the emergence of the elite of the Ternate Sultanate can be understood and interpreted in three respects. First, the rise of feudalistic power in the region to strengthen political position stemmed from cultural construction based on history and genealogical similarities. Second, the individual revival of the Sultan of Ternate MudafarSyah in the name of the Sultanate institution as his political vehicle. Third, there is the elite desire of the Ternate Sultanate to be more institutionally accommodated into the formal government political stage. This reality shows the political participation of the Ternate Sultanate in the post-independence domain of local politics until now, is an important field of historical research. As a historical phenomenon, the process of dynamics of local politics like this is interesting to study, because the Sultan of Ternate has long been a part of the history of politics in North Maluku. Also, there is an implicit message about how partial Indonesian political studies are if they only focus on the dynamics of national politics. In the case, there are several national political issues which can initially be pursued from the region and vice versa Kebangkitan elite Kesultanan Ternate pasca-Orde Baru mengambarkan bagaimana kelompok istana memainkan peran baru agar tetap berada pada posisinya sebagai pengenggam kekuasaan di ranah lokal. Dalam hal ini, apat dipahami bahwa ada tiga faktor yang menyebabkan kemunculan elit Kesultanan Ternate Pertama, bangkitnya kekuasaan feodalistik di daerah untuk memperkuat posisi politik bersumber dari konstruksi budaya yang berbasiskan pada sejarah masa lalu maupun kesamaan genealogis. Kedua, kebangkitan secara individual Sultan Ternate Mudafar Syah dengan mengatasnamakan institusi kesultanan sebagai kendaraan politiknya. Ketiga, adanya keinginan elite Kesultanan Ternate untuk lebih diakomodasikan secara institusional ke dalam panggung politik pemerintahan formal. Realitas tersebut menunjukkan partisipasi politik Kesultanan Ternate dalam ranah politik lokal pasca-kemerdekaan hingga kini, merupakan sebuah bidang penelitian sejarah yang penting. Sebagai sebuah fenomena historis, proses dinamika politik lokal seperti ini menarik untuk diteliti, karena telah sejak lama para Sultan Ternate menjadi bagian dalam sejarah perpolitikan di Maluku Utara. Selain itu, ada sebuah pesan implisit tentang betapa parsialnya kajian politik Indonesia bila hanya memfokuskan pada dinamika politik nasional saja. Pada hal ada beberapa persoalan politik nasional yang awalnya dapat diruntut dari daerah dan begitu pula sebaliknya.
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Kholis, Nor. "PAKAIAN TAQWA: REPRESENTASI AGAMA DAN BUDAYA DI PUSAT KEKUASAAN JAWA." Harmoni 18, no. 2 (December 31, 2019): 116–27. http://dx.doi.org/10.32488/harmoni.v18i2.364.
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Akulturasi agama dan budaya sebagai media dakwah di Nusantara tidak bisa dilepaskan dari peran ulama (Walisanga) dan Pemerintah (elite kerajaan). Walisanga sebagai pembuat konsep dakwah, sementara raja memiliki peran sebagai penjaganya. Hal ini telah dilakukan secara turun temurun mulai dari era Demak sampai Mataram Islam. Beberapa media dakwah memiliki nilai-nilai filosofis keislaman sehingga masih tetap dilestarikan sampai saat ini, seperti wayang, gamelan, tembang dan pakaian. Artikel ini mendiskusikan pakaian adat Keraton Yogyakarta untuk melihat bentuk interpretasi pihak keraton terhadap pakaian tersebut. Penelitian ini menggunakan pendekatan emik, untuk mendiskripsikan objek pakaian taqwa sebagaimana hasil wawancara mendalam yang disampaikan oleh informan. Pemilihan informan didasarkan atas keluasaan informasi serta otoritasnya di lingkungan keraton. Analisis penelitian dilakukan dengan metode filosofis – interpretative. Hasil penelitian menunjukan pakaian taqwa memiliki dua aspek, secara internal dan eksternal. Pertama, unsur-unsur pakaian taqwa baik secara implisit maupun eksplisit diklaim oleh pihak Keraton Yogyakarta serat dengan nilai-nilai Islami sehingga bisa dijadikan sebagai salah satu media dakwah. Kedua, pakaian taqwa menjadi identitas sosial oleh Keraton Yogyakarta sebagai pewaris resmi penguasa tanah jawa Mataram Islam.
Kata kunci: Pakaian adat, media dakwah, identitas sosial
Acculturation of religion and culture as media of da’wah in the archipelago cannot be separated from the role of ulama (Walisanga) and the government (royal elite). Walisanga is the maker of the concept of da’wah, while the king has a role as a guardian. This has been done from generation to generation starting from the Demak era to the Islamic Mataram. Some da’wah media have islamic philosophical values so that they are still preserved today, such as wayang, gamelan, song and clothing. This article discusses the traditional clothing of the Yogyakarta palace to see the interpretations of the keraton to the clothing. This study uses an emic approach, to describe the object of piety as the results of in-depth interviews delivered by the informant. The selection of informants is based on the vast information and their authority within the palace environment. The analysis of the research was carried out using philosophical-interpretative methods. The results shows that taqwa clothing has two aspects, internally and externally. First, the elements of pious clothing are implicitly or explicitly claimed by the Yogyakarta Sultanate is filled with islamic values so that it can be used as one of the da’wah media. Second, taqwa clothing became a social identity by the Yogyakarta palace as the official heir to the Islamic Mataram javanese land.
Keywords: Traditional Clothing, Da’wah Media, Social Identity
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Atiq, Diana Sitatul. "Sabda Raja Sultan Hamengku Buwono X Menurut Aktivis PWNU Yogyakarta Dan Aktivis PWM Yogyakarta: Studi Analisis Terhadap Penghapusan Gelar Khalifatullah." Al-Mazaahib: Jurnal Perbandingan Hukum 4, no. 1 (December 15, 2022): 1. http://dx.doi.org/10.14421/al-mazaahib.v4i1.2844.
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The Sultanate of Yogyakarta is the legal heir to the Islamic Mataram kingdom with a royal government system that still exists today. In the system of royal government, a Sultan (king) has the highest absolute authority, both in the form of prohibitions and orders. This research is a field research using the interview method with Nahdlatul Ulama activists (PWNU Yogyakarta) and Muhammadiyah activists (PWM Yogyakarta). This research is descriptive analytic in nature, namely an attempt to describe and collect data related to the removal of the title Khalifatullah, then an analysis of the data is carried out based on existing theories in Islamic law. The results showed that Nahdlatul Ulama activists refused to abolish the Khalifatullah title on the grounds that the Khalifatullah title contains al-'urf, and the Khalifatullah title has become a legitimacy and recognition that the line of power in the Palace is based on male offspring. Whereas Muhammadiyah activists refused to abolish the title on the grounds that they were in the leadership of the Keraton, the tradition of changing power was to adhere to a patriarchal system, and the title Khalifatullah was an affirmation that men were the ones who had the right to inherit the leadership of the Keraton. According to the author's analysis, Nahdlatul Ulama activists use the Ijtihad Jamâ'i method, namely in extracting and making decisions related to their rejection of the abolition of the Khalifatullah title by practicing qawa'id ushuliyyâh and qawa'id fiqhiyyâh and through deliberations and in-depth discussions by gathering people who understand the the problems, namely the clergy, government experts and the royal family of the palace. Whereas Muhammadiyah activists use the Al-Ijtihâd al-Istislahi method, which is more based on the illat or benefits obtained.
Books on the topic "Mataram (Sultanate) Politics and government"
1
Syed, M. H. History of Delhi sultanate. New Delhi: Anmol Publications, 2004.
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Cruz, Sérgio. Por que mataram o Doutor Ari? Campo Grande, MS: Editora PH, 2001.
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Vaz, Luís. As mortes que mataram a monarquia. Lisboa: Via Occidentalis Editora, 2009.
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Raghīd, Ṣulḥ, ed. The Sultanate of Oman 1914-1918. Reading, UK: Ithaca, 2000.
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Desai, V. H. Vande mataram to Jana gana mana: Saga of Hyderabad freedom struggle. Bombay: Bharatiya Vidya Bhavan, 1990.
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Kéchichian, Joseph A. Political participation and stability in the sultanate of Oman. Dubai: Gulf Research Center, 2005.
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Kasdi, Aminuddin. Perlawanan penguasa Madura atas hegemoni Jawa: Relasi pusat-daerah pada periode akhir Mataram, 1726-1745. Yogyakarta: Jendela, 2003.
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Moertono, Soemarsaid. State and statecraft in old Java: A study of the later Mataram period, 16th to 19th century. Jakarta: Equinox Pub., 2009.
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Sultanate of Sulu: The unconquered kingdom : a razor-sharp and bold inquiry into the dark side of history. Zamboanga City, Philippines: Published and distributed by the University Press, 2003.
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Anjum, Tanvir. Chishtī Sufis in the Sultanate of Delhi, 1190-1400: From restrained indifference to calculated defiance. Karachi: Oxford University Press, 2009.
Find full textBook chapters on the topic "Mataram (Sultanate) Politics and government"
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Al-Suqri, Mohammed Nasser, Salim Said AlKindi, and Abdullah Khamis Al-Kindi. "Promoting Political Literacy Among Youth in the Sultanate of Oman." In Behavioral-Based Interventions for Improving Public Policies, 233–44. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-2731-3.ch013.
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In Oman, as in other countries around the world, young people traditionally have low levels of interest in politics. However, young people have high levels of social media usage, and there is evidence from the literature that new forms of political engagement are emerging through the use of sites such as Facebook, Twitter, and Instagram. To help ensure that social media can be used effectively to engage citizens in government decision-making process, there is a need to provide young people and other citizens with digital literacy skills. This is especially important in Oman and other Middle Eastern Arab states, where there are currently high levels of youth unemployment, to avoid the type of unrest which occurred in the form of the Arab Spring and instead promote more constructive forms of citizen engagement. The chapter reports on a review of literature which examines these issues in the context of Oman, identifies examples of best practice digital literacy initiatives from other countries, and develops a series of recommendations for Oman.
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Banister, Mustafa. "Normative Perspectives on the Caliphate of Cairo: Jurisprudential, Advice and Courtly Literature." In The Abbasid Caliphate of Cairo, 1261-1517, 229–75. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474453363.003.0007.
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In five chronological sections, this chapter discusses authors of different backgrounds and genres who engaged with the contemporary Abbasid Caliphate directly and indirectly. Authors addressing the intrinsic workings of government and contemporary politics often found it necessary to acknowledge the special arrangement between sultans and caliphs in the context of the Syro-Egyptian Cairo Sultanate. The chapter surveys several specimens of so-called ‘political literature’ dealing with the normative or idealised theory of the imamate according to a sampling of jurists, religious scholars and courtiers from the thirteenth to the sixteenth centuries, including the works of: al-Qarāfī (d. 1285), Hasan al-ʿAbbāsī (d. after 1316), Ibn Taymiyya (d. 1328), al-Nuwayrī (d. 1333), Ibn Jamāʿa (d. 1333), Tāj al-Dīn al-Subkī (d. 1370), Ibn Khaldūn (d. 1406), al-Qalqashandī (d. 821/1418), Khalīl ibn Shāhīn al-Ẓāhirī (d. 1468), Ibn Rūzbihān Khunjī-Iṣfahānī (d. 1520), and the sixteenth-century courtly majālis sessions of sultan al-Ghawrī.