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of History and Anthropology of Religion, Lund University, 2005. Kull, Ann., “Piety and politics: Nurcholish Madjid and his interpretation of Islam in modern Indonesia”, Lund: Dept. Kriswanto, Agung (tran.), Pararaton, Alih Aksara dan Terjemah, Jakarta: Wedatama Widya Sastra, 2009. Jordaan, Roy E., “The Śailendras, the Status of the Kṣatriya Theory, and the Development of Hindu-Javanese Temple Architecture”, Bijdragen tot de Taal-, Land- en Volkenkunde, vol. Johns, A.H., “From Buddhism to Islam: An Interpretation of the Javanese Literature of the Transition”, Comparative Studies in Society and History, vol. Hobart, Angela, “The Enlightened Prince Sutasoma: Transformations of a Buddhist Story”, Indonesia, no. Hefner, Robert W., Hindu Javanese: Tengger tradition and Islam, Princeton, N.J.: Princeton University Press, 1985. Geertz, Clifford., Islam Observed: religions development Marocco and Indonesia., New Haven : Yale University Press, 1968.
#Babad tanah jawi bahasa indonesia pdf free#
Geertz, Clifford, The religion of Java, Glencoe, Ill.: The Free Press, 1960. (ed.)Sumarsono, HR (tran.), Babad Tanah Jawi, Mulai dari Nabi Adam Sampai Tahun 1647, Yogyakarta: Narasi, 2014. 1–28.Įnsink, J., “Sutasoma’s teaching to Gajavaktra, the Snake and the tigress: (Tantular, Sutasoma Kakavin 381.1: 1-42.4)”, Bijdragen tot de Taal-, Land- en Volkenkunde, vol. Klassen, “Introduction: habits of pluralism”, in After pluralism: reimagining religious engagement, New York, NY: Columbia University Press, 2010, pp. New York: Cambridge University Press, 2003,, accessed. Mukti Ali, Yogyakarta: Suka Press, 2013.īeckford, James A., Social theory and religion, Cambridge, U.K. 274–313.īabad Demak, Terjemahan Bahasa Jawa, Yogyakarta: Yayasan Kebudayaan Islam Indonesia and Institut Agama Islam Negeri Sunan Kalijaga, 1997.īarton, Greg, Gagasan Islam liberal di Indonesia: pemikiran neo-modernisme Nucholis Madjid, Djohan Effendi, Ahmad Wahib dan Abdurrahman Wahid, 1968-1980, Jakarta: Paramadina, 1999.īasuki, A. This article is an example of our endeavor that pluralism can be formulated based on local wisdom such as reading classical texts with the spirit of reinterpretation of indigenous virtues with a fresh perspective.Īcri, Andrea and Roy Jordaan, “The Dikpālas of ancient Java revisited A new identification for the 24 directional deities on the Śiva temple of the Loro Jonggrang complex”, Bijdragen tot de Taal-, Land- en Volkenkunde, vol. Their stories tell us about the relativism of evil and good, in which evil is not annihilated but converted into goods. The accounts of the famous Javanese saint Sunan Kalijaga reflects the older source of Sutasoma, Ken Arok, Bhima, and other figures. This study also finds that Hindu-Buddhist figures are reenacted in the Islamic literature with modifications. Hindu-Buddhist came first in the older literature and later Islamic elements added the complexity of syncretism. From reading of these messages, this writing finds that since the old time of Singasari and Majapahit, harmonization and syncretism of many religious traditions has been practiced as an essential part of the concept of pluralism. Dynamic practices of syncretism and harmonization of local and foreign religious traditions are found in the excerpts of Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, and Centini. This article sheds light on the formulation of pluralism based on the reading of classical Javanese texts by choosing some excerpts of Hindu-Buddhist literature called kakawin and later Islamic works called serat and babad.