No abstract

As other ulamas generally, Bogor ulamas were responsible in developing the intellectual tradition of their society. This tradition was surely influenced by the local Sundanese culture where these ulamas held the central roles. However, the turning time, globalisation, and the borderless society had parsed local Sundanese cultures. This had served as a challenge for Bogor ulamas in maintaining the intellectual tradition with its religious and local nuances. As the cultural brokers, these ulamas’ writings were evidence of their efforts in maintaining the written tradition based on the local cultures and also on the current changes. This paper discusses the efforts taken by Bogor ulamas living in the 20th and the 21st centuries in building their intellectual tradition and adapting to the changes. Finally, it finds out that there are some discrepancies between the intellectual products of the past and the contemporary ulamas either in the content or in the languages as one form of local culture conservation.

<p>Sejak Islam masuk ke wilayah Aceh, dilanjutkan dengan masa kejayaan, penjajahan, dan kemerdekaan,<br />para ulama Aceh telah mengisi warna sejarah tradisi intelektual dengan berbagai tulisan tangannya<br />yang sekarang sebagiannya masih disimpan baik di dayah (pesantren) maupun di masyarakat. Tradisi<br />intelektual di Aceh telah berkembang secara dinamis dalam menyahuti perkembangan zamannya.<br />Dua dayah, Tanoh Abee dan Ruhul Fata, misalnya, menyimpan karya-karya ulama yang dapat dilihat<br />perkembangan tradisi intelektual dari periode ke periode. Tulisan ini menganalisis karya ulama<br />yang disimpan di Dayah Tanoh Abee dan karya ulama yang ada di Dayah Ruhul Fata untuk melihat<br />sejauhmana tradisi intelektual berkembang di kedua dayah ini pada masa silam dan masa sekarang.<br />Penelitian ini dilakukan dengan menggunakan pendekatan filologi dan sejarah, serta mengumpulkan<br />data melalui eksplorasi, observasi, dan inventarisir karya-karya ulama di dua dayah tersebut. Hasil<br />penelitian menunjukkan bahwa terjadi kesinambungan tradisi intelektual yang cukup dinamis dari<br />abad ke 17 hingga 20 di wilayah ini dan pengadopsian tradisi penulisan dari naskah Arab Timur Tengah.</p>

Rumi’s Sufism has not only flourished in Turkey, where the sufi was born, but also in many other far-flung world regions such as Nusantara.  Its worldwide success invites many questions, for example, the reasons for its ability to attract both Muslims and non-Muslims. In Pidie, Aceh, Indonesia, one of its popular aspects is the sema ritual dance, which has spread to other Aceh sufi orders (tariqa), especially the Naqshbandi sufi order. This dance is an adaptation of foreign teaching and performance to local context in the location of the study, the village of Lampôh Saka in Pidie. Aceh’s sufi orders have succeeded in synthesizing foreign and local culture to create something uniquely their own. This study could offer an example of how to develop harmony and peace in Indonesian life, as exemplified by the sema dance, which symbolizes care towards creation while maintaining submission to the Creator.

PurposeThis paper aims at examining the current condition of ancient manuscripts owned by locals in remote areas of Indonesia, which are mostly in poor condition. It is to describe the factors of these manuscript damages and the implications of the damage.Design/methodology/approachThe study employed qualitative design with philological, codicological and anthropological approaches. The participants are manuscript owners and keepers in Western, Central and Eastern parts of Indonesia. Data were collected by direct observations and interviews with the participants.FindingsThis paper provides empirical insights on how manuscripts were damaged due to human and environmental factors. These factors have caused the loss of part or whole information in the manuscripts, hence causing disconnected knowledge linkage from past to present.Research limitations/implicationsDue to the selected scope and area of study, this study may lack generalizability. Further studies can be conducted to examine the physical aspect and the content of the manuscripts.Practical implicationsThis study suggests the urgency for stakeholders and local governments to preserve the manuscripts by taking specific measures that include preservation training to the locals and conducting a program for digitizing these manuscripts.Originality/valueThis paper fulfils an identified need to study how the damages suffered by the local manuscripts.