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This article is to figure out how Javanese power succession has archetypal structures and relational systems in Babad Tanah Jawi, representing that the past is prophetic prologomena for the future. Using Lévi-Strauss's structural anthropology of myth as a methodological approach, this study attempts to analyze the relational systems of successive power of Javanese characters (rulers) from pre-Majapahit to early Mataram in Babad Tanah Jawi and to interpret symbols of the prophetic divine during the periods of different Javanese reigns. This study has found that Javanese dynastic succession has been characterized by archetypal structures, in which the Javanese rulers commonly passed through identical phases of life-journeys, ranging from getting divination from fortune-teller (prophecy), getting out of the origins (exodus), to getting political recognition to be the next ruler (legitimacy). This system argues that the mythological prophecy in Babad Tanah Jawi is political because it prevails the logic of the Javanese worldview (weltanschauung) and the precondition of mystical and political legitimacy for Javanese rulers. The narratives of prophetic symbols, in which the different Javanese rulers had been involved in similar forms and structures, also imply the political dimension of prophecy representing the power of their reigns.

The revised prose version of the Babad Tanah Jawi was originally prepared by C.F. Winter Sr. (1799-1859), with the twofold aim of providing Javanese-language teaching material and of setting a standard for formal Javanese prose writing. At that time, Javanese was almost exclusively written in verse, which was not a medium suitable for the modern world that was dawning on Java. Although Winter achieved his aims in other ways and publications, the present text was mostly forgotten, or was just passed over as another copy of the Meinsma text (Pigeaud, Literature of Java). This was unfortunate, because it deprived linguists of one of the first attempts to create a standard Javanese prose language, and historians of a readable text that presented a Javanese view of Javanese history from the beginning until 1742. To belatedly set the record straight and to honour Winter's contributions to the development of Javanese, I decided to publish this text in Javanese script and provide an English translation for the general public. Although historians of Java have endeavoured to incorporate Javanese sources in their research, it remains invaluable to view that history directly through the eyes of 17th and 18th century Javanese contemporaries.

This paper is to figure out R. Ng. Yasadipura I's poe(li)tical imagination of Islam in Babad Tanah Jawi. The 'politics' is defined not merely as instrumental utility, but intertwined with 'poetics', an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière's term—Yasadipura I's 'class migration', ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.

Cover; Half Title Page; Series Titles Page; Title Page; Copyright Page; Kandungan; Prakata; Pengenalan; Bab 1 Sejarah Pembentukan Jawi Peranakan Pulau Pinang -- Omar Yusoff; Bab 2 Jawi Peranakan dan Tanah Wakaf dalam Pembangunan Melayu Pulau Pinang Kurun ke-20 -- Nik Haslinda Nik Hussain; Bab 3 Keluarga Merican: Keturunan Melayu Berdarah Campuran -- Azmi Iskandar Merican; Bab 4 Bahasa Pertuturan Jawi Peranakan di Pulau Pinang: Satu Tinjauan -- Noriah Mohamed; Bab 5 Masyarakat dan Surat Khabar Jawi Peranakan: Ekspresi Suatu Identiti -- Ahmad Murad Merican.

This article focuses on the characteristics of leadership concepts in Babad Banyumas. The purpose of this study was to identify the concept of leadership in Babad Banyumas. The data were obtained through the Babad Banyumas itself. The text analysis technique was used in this research. The text analysis was done by structural analysis approach which focuses on the leadership concept. The study results show that the Babad Banyumas text presents a leadership model with different characteristics from that of Javanese leadership in general. Leadership Banyumas was analyzed through four components, namely charisma, authority, power, and dominance in a special sense. In term of charisma, a person becomes a king because besides the heredity, it is also due to the factor of hard work through tapa brata (meditating). Then, the authority component, the king is soft in interpretation any persuasion and tends to be democratic. In the concept of power, the king's leadership more emphasizes on moral orientation, not myth. Components of dominance in a special sense, emphasizing the mobilization of time or giving orders without sanctions, so that the command is done without any force.

This article focuses on the characteristics of leadership concepts in Babad Banyumas. The purpose of this study was to identify the concept of leadership in Babad Banyumas. The data were obtained through the Babad Banyumas itself. The text analysis technique was used in this research. The text analysis was done by structural analysis approach which focuses on the leadership concept. The study results show that the Babad Banyumas text presents a leadership model with different characteristics from that of Javanese leadership in general. Leadership Banyumas was analyzed through four components, namely charisma, authority, power, and dominance in a special sense. In term of charisma, a person becomes a king because besides the heredity, it is also due to the factor of hard work through tapa brata (meditating). Then, the authority component, the king is soft in interpretation any persuasion and tends to be democratic. In the concept of power, the king's leadership more emphasizes on moral orientation, not myth. Components of dominance in a special sense, emphasizing the mobilization of time or giving orders without sanctions, so that the command is done without any force.

Nagari Jawi-Jawi is one area that has a very rich artistic, cultural and literary potential. This is evidenced by the stretching of the activities of cultural arts centers which are held almost every month. To become a developed Cultural Village and tourism destination, there should be attention from the local government, universities, and the private sector to develop its potential. The target to be achieved from the implementation of this program for the people of Nagari Jawi-Jawi, is Services and Training. The approach to help partners, in this case Nagari Jawi Jawi in the effort to be Cultural Village, is conducted in form of counseling and training carried out by the method of lecture and demonstration.

Abstract. Purwowijoyo or Sukatman Purwosuwito (11 April 1914 - March 20, 1994) idealism is to provide the greatest profit for civil through historiography of the local history of Ponorogo and his idealism was written in Babad Ponorogo. Theoretically, history method had been conducted in his historiography. Futhermore, Babad Ponorogo comprises 8 volumes. In Babad Ponorogo, it told about various patriotic events in Ponorogo society gaining imperialism for instance Raden Martopuro in 1853 and Kampak Patik in 1885). Then to commemorate that events, public services was developed by Bathoro Katong government. It was complicated reasons in fighting Dutch because of the political situation of foreign imperialism adverse social and economic. Ponorogo goverment had priority in determining the development. On the other hand, its government was enforced by colonial. All regulations were assigned by invaders. And after Independence Day, Central Goverment instructs all Ponorogo programs in developing their region.

Pariangan village becoming known as a tourist destination. There was a cultural attraction called Pacu Jawi (Cow Race) in Pariangan Village, but unfortunately, the attraction has not yet been entirely developed, consequently, it has not given a comprehensive socio-cultural and economic impact to the main actors of Pacu Jawi activities. Pacu Jawi can be developed into a farm-based cultural attraction with the theme of educational tourism. This case study aims to to (1) analyze internal and external factors that support and inhibit the development of Pacu Jawi cultural attractions, and (2) determine the strategy of developing Pacu Jawi cultural attractions as a livestock education tourism in Pariangan Village Tanah Datar District. data was collected through literature study, field observations, interviews, and Focus Group Discussion (FGD) activities. The results show that the strategy for developing Pacu Jawi cultural attractions as a livestock education tourism in Pariangan village included: a). To conceive Pacu Jawi being an advance tourist destination with the theme of livestock education tourism outwardly leaving the cultural traditions and contents of existing local wisdom. b). Make the Pacu Jawi arena in a particular rice field which is conceptualized as a livestock education tourism c). The Government gives funding cows to be managed by ranchers (the main doers of Pacu Jawi attractions), which are maintained at the Pacu Jawi arena with the concept of livestock education tourism. d). Conduct exercise in Pacu Jawi cattle ranching to the younger generation. d). Conceiving legal regulations that can improve tourism activities that are sustainable and can protect culture, heritage, and local wisdom shape in the community. e). Making the activity of cultivating the fields, and culinary processing practices of cattle products as a livestock education tourism activity.

Dispute on kingdom's land (tanah swapraja) or ex-kingdom's land emerged signi.cantly after the reformation era, such as at Deli Serdang Regency, Cirebon Municipality, Yogyakarta and also at Ternate. At Ternate, there has not been found the references that analysing the dispute on Ternate Kingdom's land. The objectives of this research are to find out land law system on the Kingdom of Ternate, and the solution had been done to solve land problem on the Ternate Kingdom after the enactment Act No. 5 Year 1960 (UUPA). The results indicate that Ternate Kingdom has it own system of land law. Furthermore, the way of solution have been done by Government to settle kingdom's land are slightly different between Ternate Kingdom with the other Kingdoms arround Indonesia.

AbstractThe problem in this study is the lack of public awareness in utilizing the existing tourism potential in improving the community's economy and also the role of the government in preserving and developing cultural villages has not been maximized. This study also aims to obtain concrete data by processing and analyzing the discussion of the role of the KAN traditional institution in preserving and developing cultural tourism in Nagari Jawi-Jawi, Solok Regency in terms of tourism potential and the role of the KAN traditional institution in preserving and developing cultural tourism. The type of research used is qualitative research with descriptive research methods and the selection of informants is carried out by purposive sampling technique with the informant subject, namely the local government and Nagari government and traditional leaders who are in Nagari Jawi-Jawi, Solok Regency. The data collection used is observation, interviews and documentation with the data obtained in terms of the potential for cultural tourism and the role of the KAN traditional institution in preserving and developing cultural tourism. supported by its beautiful nature. And related to the role of the KAN customary institution in preserving and developing cultural tourism in the Jawi-Jawi villages, it has been carried out quite well in terms of attractiveness and cooperation with traditional institutions, the government with the cooperation between the local government and the nagari.Keywords: Potency, Cultural tourism, the role of KANAbstrakPermasalahan dalam penelitian ini adalah kurang kesadaran masyarakat dalam memanfaatkan potensi wisata yang ada dalam meningkatkan perekonomian masyarakat dan juga peran pemerintah dalam melestarikan dan mengembangkan kampung budaya belum maksimal. Penelitian ini juga bertujuan untuk memperoleh data yang konkrit dengan mengolah dan menganalisis terhadap pembahasan peranan lembaga adat KAN dalam melestarikan dan Mengembangkan Wisata Budaya di Nagari Jawi-Jawi Kabupaten Solok dilihat dari potensi wisata dan peranan lembaga Adat KAN dalam melestarikan dan Mengembangkan wisata budaya. Jenis penelitian yang digunakan yaitu penelitian kualitatif dengan metode penelitian deskriptif dan pemilihan informan dilakukan dengan teknik purposive sampling dengan subjek informan yaitu pemerintah daerah dan pemerintah Nagari dan tokoh adat yang berada di nagari Jawi-Jawi Kabupaten Solok. Pengumpulan data yang digunakan yaitu observasi, wawancara dan dokumentasi dengan data yang diperoleh ditinjau dari potensi wisata budaya dan peran lembaga adat KAN dalam melestarikan dan mengembangkan wisata budaya.Hasil penelitian yang diperoleh bahwa kampung budaya memiliki potensi yang baik dalam melestarikan dan mengembangkan wisata budaya hal ini didukung dengan alamnya yang indah. Dan terkait dengan peranan Lembaga adat KAN dalam melestarikan dan mengembangkan wisata budaya dinagari Jawi-Jawi sudah terlaksana cukup baik dari segi daya tarik dan kerjasama lembaga adat, pemerintah dengan adanya kerjasama antara pemerintah daerah dan nagari. Kata kunci : potensi, wisata budaya, peran KAN

Merle C. Ricklefs
There is a tradition of scepticism about the historical value of Javanese chronicles (babad), which has led to a privileging of European sources in the study of Javanese history. This scepticism may rest upon doubt whether the Javanese even have a sense of history.
This paper argues that there is ample evidence in Javanese chronicles of a vibrant sense of the past. It analyses particularly Babad Sangkala. The original version of this work (Leiden cod. or. 4097) seems to have been completed c. 1750 and is shown here to be very accurate in its account of the reign of Pakubuwana II (1726-49). This babad demonstrates that in the mid-eighteenth century there was a Javanese chronicle tradition which assumed that events occurred in a sequence, that they had causes and consequences, that they could be judged and that the past was worth both knowing and recording accurately. This demonstration that Javanese chronicle writers could be concerned to record the past with precision is essential to showing that the Javanese were indubitably people with a sense of history and a capacity to record it. Clearly therefore historians of pre-colonial Java are as much obliged to take Javanese sources seriously as historians of France or Germany are obliged to use French or German sources. The author expresses regret that this seems not yet to be accepted by all scholars of Javanese history.

This research explains the describing of magical-religious values in Banyumas society that contain in Babad Banyumas Wirjaatmajan. Banyumas society as one part of Javanese has trust to something that magical. A Belief system or religion in Javanese has a connection that related to the ancestors. Trust to Magical power in the Banyumas society that grows until now. Words or ancestral discourse are claimed important by Java and Banyumas society that still uphold the traditional values. Traditional values in Java and Banyumas society always identified with something magical. This research tries to give the knowledge about custom, habit, and the mindset of Banyumas and Javanese society to the magical-religious values that grow in the society through Babad Banyumas Wirjaatmadjan. Magical-Religious values in the research are taken from an ancestral discourse of Banyumas are Raden Baribin, Adipati Wargautama I, and Joko Kaiman that written in Babad Banyumas Wirjaatmadjan. Magical-Religious in Banyumas society, they are pepali of Sabtu Pahing, pepali of eat white cucumber, pepali persecute partridge that all of that is the command of Banyumas society ancestors.

ABSTRAK Peraturan Kepala Badan Pertanahan Nasional Nomor 4 Tahun 1991 tentang Konsolidasi Tanah menjelaskan bahwa terdapat 2 sistem pelaksanaan konsolidasi tanah, yaitu sistem sukarela dan sistem wajib. Upaya pemanfaatan tanah perkotaan secara optimal melalui konsolidasi tanah. Tujuan studi ini untuk mengkaji dan menganalisis sistem pelaksanaan konsolidasi tanah sebagai upaya pemanfaatan tanah perkotaan secara optimal serta mengkaji dan menganalisis upaya pemanfaatan tanah perkotaan secara optimal melalui konsolidasi tanah. Studi ini menggunakan metode penelitian hukum normatif dengan pendekatan perundang-undangan dan pendekatan analisis konsep hukum. Hasil dari studi ini menunjukkan sistem pelaksanaan konsolidasi tanah diatur dalam Peraturan Kepala Badan Pertanahan Nasional Nomor 4 Tahun 1991 tentang Konsolidasi Tanah yang menjelaskan bahwa terdapat 2 sistem pelaksanaan konsolidasi tanah, yaitu sistem sukarela dan sistem wajib serta Upaya pemanfaatan tanah perkotaan secara optimal melalui konsolidasi tanah dilakukan dengan Penataan kembali aspek yang berkaitan dengan pengaturan penguasaan, pengadaan dan penggunaan tanah, serta dilakukan pembangunan melalui pemilihan lokasi yang harus kondisi diperhatikan lingkungan, dan kemampuan serta keinginan para pemilik tanah sebagai peserta konsolidasi dengan sasaran konsolidasi tanah meliputi direncanakan yang wilayah menjadi kota atau pemukiman baru, wilayah yang sudah mulai tumbuh, wilayah pemukiman yang tumbuh pesat, wilayah yang relatif kosong, serta wilayah yang sebelumnya merupakan wilayah bencana alam maupun social. Kata Kunci : Pemanfaatan Tanah Perkotaan, Konsolidasi Tanah ABSTRACT Head of National Land Agency Regulation No. 4 of 1991 concerning Land Consolidation explains that there are 2 systems for implementing land consolidation, namely the voluntary system and the mandatory system. Efforts to optimally utilize urban land through land consolidation. The purpose of this study is to study and analyze the system of implementing land consolidation as an effort to optimally utilize urban land and to study and analyze efforts to optimize urban land use through land consolidation. This study uses a normative legal research method with legislation approach and legal concept analysis approach. The results of this study showk that the system of implementing land consolidation is regulated in the Head of National Land Agency Regulation No. 4 of 1991 concerning Land Consolidation, which explains that there are 2 systems for implementing land consolidation, namely the voluntary and mandatory systems as well as efforts to optimally utilize urban land through land consolidation. Restructuring aspects related to land tenure, procurement and land use arrangements, as well as development through site selection that must pay attention to environmental conditions, and the capabilities and desires of landowners as participants of consolidation with the target of land consolidation covering areas planned to become new cities or settlements. , areas that have begun to grow, residential areas that are growing rapidly, areas that are relatively empty, and areas that were previously areas of natural and social disasters. Keywords: Urban Land Utilization, Land Consolidation