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Sufizm as a Category in Indonesian Literature and History

Published online by Cambridge University Press:  31 July 2019

A.H. Johns
A.H. Johns*
Affiliation:
The Australian National University
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Extract

It is unfortunate that historians, as a rule, do not follow the example of social anthropologists in devoting some part of their monographs to a discussion of the theoretical problems involved in the material they have been handling. This is not of such importance in the history of Europe, where much can be taken for granted on the part of the reader. But when the European historian turns to the study of Asian history, and writes in the same way as he would were he writing the history of a European people, merely substituting an Asian set of names and places, then the result frequently lacks interest, and may even be a distortion of the general picture of the past that he wishes to relate.

Type
Research Article
Information
Journal of Southeast Asian History , Volume 2 , Issue 2: Indonesia. Being a Collection of Papers Submitted to the 1st International Conference of Southeast Asian Historians, Singapore, January 16-21, 1961 , July 1961 , pp. 10 - 23
Copyright
Copyright © The National University of Singapore 1961

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References

1. Sudjatmoko: An Approach to Indonesian History. Translation Series, Modern Indonesia Project, Cornell 1960, p. 22.

2. Indonesia, Vol. X, 1957, Nr. 1, p.87.

3. van Leur, J.C.: Indonesian Trade and Society. The Hague, 1955, pp. 104-5.

4. C.C. Berg has devoted many stimulating and controversial essays to the asalysis of Javanese historiography, many of which appear in-the Dutch periodical Indonesie (van Hoove 1947-58)

Sudjatmoko (p. 5) has drawn attention to the large number of family histories and genealogies in private possession in Java.

5. Non-Muslim is a negative expression which, if convenient, may yet be misleading. It. should never be. overlooked that many of the areas in Sumatra and Java where Islam first-established itself had a highly developed form of Mahayanist Buddhism known in Java and Bali as the religion of Shiva-Buddha.

6. Gibb, H.A.R.5 An Interpretation of Islamic History II, Muslim World XLV/2, Jan, 1955, p. 130 et. seq.

7. Gibb ‖ Bowan: Islamic Society and the West, O.U.P.,.1957, Vol I, pt.II, pp. 72-79.

8. van Leur p. 86.

9. Stapel, F.W. (ed.). Geschiedenis van Neflerlandsch Indie. Amsterdam 1958, Vol. I, pp. 329-530.

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15. e.g. Djajadiningrat, p. 73.

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18. Djajediningrat p. 25.

19. Djajafiinimgrat p. 23. The Bated Tanah Djawi gives the story-in slightly more detail, giving the holy man in question the name Seh Wali-Lanang, and his place of origin Djuldah.

It adds that he visited Ampel-Denta to discuss Ilmu with the Sunan there. In another version of the sane story the Serat Tjabolang' reads Djidddah in place of Djuldah. Vid. Pigeaud Th. De Serat Tiabolang en de Serat Tjentini, Verhahdeling K.B.G. LXXII, pt. 2, p. 15.

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31. Djajadiningrat, pp. 26-27.

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35. Mission d'Ollone, p. 18.

36. Djajadiningrat, p.23.

37. e.g. Schrieke: Indonesian Sociological Studies II, The Hague, 1957, p. 291 Worthcim? Indonesian Society pin Transition. The Hague, 1957, p.168.

38. e.g. sec Winstedt on Malacce, R.O. Winstedt; A History of Malaya. JMBRAS XII, pt. 1, 1935.

39. Winstedt, p. 70.

40. Gibb ‖ Bowon, pp. 277-278.

41. Djajaainingrat, pp. 34-35 and 39. '

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46. Purbntjaraka.: Do Gohoino Leer ven Sunan Sonant, Djawa, Vol. 18, pp. 145-181.

47. Suluk Sch. Malaga, Kolunrga Bratakesawa Jogjakarta, 1956.