“…These theories have been renounced since a long time. 2 The 'mighty streams of colonisation' never were documented in history and Indian 'warlords' creating mighty kingdoms overseas only existed in the minds of Western colonisers of much later date. The main agents for the propagation of Hinduism and Buddhism were religious specialists from India, who travelled to the archipelago and Indonesian students who went for studies and manuscripts to India.…”
Section: Indian Teachers and Their Indonesian Pupilsmentioning
One of the classical accounts on the coming and first establishment of Islam in Indonesia runs as follows: Already a long time before the birth of Islam a mighty stream of colonisation started from Hindustan towards Java and surrounding islands. This stream definitely dominated the culture of this area and its influence is felt until today. After part of the Hindus had accepted Islam, these Indian Muslims were active in the trade with the archipelago and part of them also settled in this area. These traders and emigrants brought Islam into the Indian Archipelago. It is true, that already before this period some other Muslim nations sought articles of trade from the East-Indies and even established small settlements there: surely there resulted no permanent religious influence from these settlements. Islam, such as received by the Indonesians, therefore already experienced a process of adaptation towards the world of Hinduism. This made it easier for this new religion to accommodate itself once again to a degenerated Hinduism. Islam in the East-Indies unmistakably shows the signs of this Indian origin.
“…These theories have been renounced since a long time. 2 The 'mighty streams of colonisation' never were documented in history and Indian 'warlords' creating mighty kingdoms overseas only existed in the minds of Western colonisers of much later date. The main agents for the propagation of Hinduism and Buddhism were religious specialists from India, who travelled to the archipelago and Indonesian students who went for studies and manuscripts to India.…”
Section: Indian Teachers and Their Indonesian Pupilsmentioning
One of the classical accounts on the coming and first establishment of Islam in Indonesia runs as follows: Already a long time before the birth of Islam a mighty stream of colonisation started from Hindustan towards Java and surrounding islands. This stream definitely dominated the culture of this area and its influence is felt until today. After part of the Hindus had accepted Islam, these Indian Muslims were active in the trade with the archipelago and part of them also settled in this area. These traders and emigrants brought Islam into the Indian Archipelago. It is true, that already before this period some other Muslim nations sought articles of trade from the East-Indies and even established small settlements there: surely there resulted no permanent religious influence from these settlements. Islam, such as received by the Indonesians, therefore already experienced a process of adaptation towards the world of Hinduism. This made it easier for this new religion to accommodate itself once again to a degenerated Hinduism. Islam in the East-Indies unmistakably shows the signs of this Indian origin.
“…Pentarikhan mutlak pernah dijalankan ke atas tapak Candi Bukit Batu Pahat (Tapak 8) apabila raksa yang ditemukan dalam relikuari, dijalankan analisis pentarikhan mutlak dan hasilnya tapak tersebut dicadangkan dibina pada abad ke-12 hingga abad ke-13 (Treloar dan Fabris, 1975: 74-77). Namun pentarikhan relatif yang diberikan terhadap tapak ini berdasarkan aksara yang terdapat pada kepingan emas menunjukkan aksara abad kesembilan (Lamb 1961: 1-9;Bosch 1961). Kebanyakan tapak lain di Kedah Tua diberikan pentarikhan relatif sahaja tanpa menjalankan analisis kronometrik.…”
Kertas kerja ini bertujuan untuk melihat kepada perkembangan kronologi sejarah, ekonomi dan hubungan antarabangsa yang berlaku dalam kerajaan Melayu Kedah Tua dari kurun ke-2 hingga ke-14 Masihi. Pendekatan yang diambil untuk berhujah adalah dengan menggunakan sumber bertulis asing sama ada dari Arab-Parsi, China dan India serta data-data arkeologi yang dijumpai hasil penyelidikan yang bermula sejak 1840-an oleh Lef. Kolonel James Low. Data arkeologi berkenaan dengan Kedah Tua diinterpretasi berdasarkan kepada jumpaan artifak, ekofak dan juga features. Antara artifak yang penting ialah inskripsi yang mana dihasilkan ketika pemerintahan Dinasti Chola, selain monumen berupa candi berunsur agama Buddha dan Hindu telah menunjukkan kepentingan Kedah Tua dalam lanskap sejarah sebelum abad ke-14 Masihi. Kekuatan ekonomi kerajaan Melayu Kedah Tua juga didapati berkembang sejak zaman akhir prasejarah lagi dengan berkembangnya industri pembuatan tembikar tanah dan juga peleburan besi di Sungai Mas dan juga di Sungai Batu. Industri pembuatan manik kaca Indo-Pasifik juga berkembang ketika zaman protosejarah di samping kepakaran dalam ilmu senibina candi dan pembuatan bata.
“…The Dutch scholar Frederick Bosch argued that the motif connecting water, fertility and supernatural events was actually more common outside India than in India itself, and that the Malay-Indonesian archipelago “abounds” in stories describing the remarkable emergence of springs, lakes, rivers, and ponds as a deity or a saintly teacher thrusts his spear, staff, or trident into the ground in a manner emblematic of a phallic “penetration into the womb of the earth”. Infused with extraordinary qualities, drinking or bathing in water from such sources can help women to conceive, heal the sick, provide access to infinite wisdom, or occasionally punish wrong-doers (Bosch 1961: 155–170). Figure 1. Map showing locations of places mentioned in the article.…”
Water in many different forms and contexts is of central significance in Southeast Asia, and these differences are reflected in the vast range of spirits and deities. Despite wide variation, the most obvious distinction is between spirits associated with fresh and salt water. Those linked to water associated with fertility are typically regarded as female and sympathetic to human requests for assistance. By contrast, the spirits who inhabit turbulent river waters and patrol the shorelines may be male, female, or only vaguely gendered. Although they can be capricious and sometimes cruel, they are nonetheless amenable to individual or communal supplication. The same ambiguity is exemplified by the sea spirits, who extend rewards to those they favour but inflict harsh punishments when their anger is aroused. Yet regardless of their nature or the place with which they were associated, the 'power base' of indigenous spirits was always locally concentrated. The limitations in their reach help explain the appeal of cosmologies that extended across a much larger area, and even across the entire globe. The accompanying conceptualization of new and benevolent beings is especially evident in the maritime environment. Here human activity is male-dominated, and the male divinities and saints associated with supra-local belief systems might appear to be the natural guardians of mariners. Even so, culturally entrenched ideas of connections between water and maternal care facilitated the adoption of female deities as protectors of ocean-going voyagers.
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