Majapahit Studies

Raffles’ reputation as a scholar rests almost solely on a hastily compiled two-volume publication and a collection of surviving artefacts, manuscripts, prints, and drawings now mainly housed at the British Museum, the British Library, and the Royal Asiatic Society. These materials offer a window onto his viewpoint of Java and Southeast Asia in general, and also a reflection of the zeitgeist of his age. This coloured his view of history, determined how he chose to interpret the facts at his disposal, and inevitably had a strong bearing on how he represented Javanese society. It is from this colonial-tinted gaze that we must understand Raffles’ attempts to document and reconstruct the history of Java.

This was the paper which went with my PowerPoint (see below) on "Raffles, Majapahit, and Wardenaar's Survey of Trowulan in October 1815: The Case of the Dog that didn't bark in the night" presented at the 2018 Borobodur Writers' Festival on 23 November 2018 at the Manohara Hotel. The paper looks at the possible reasons why Raffles did not use Captain Engineer JWB Wardenaar's (1785-1869) 5-7 October 2015 Survey of the 14th century royal capital of Majapahit at Trowulan in his celebrated History of Java and the consequences of this oversight for future Majapahit scholarship.

Sebagai salah satu kerajaan yang bersifat agraris, Majapahit berkembang tidak terlepas dari latar belakang agama Hindu-Buddha yang sangat dekat dengan kalangan istana. Konsep yang dianut oleh raja-raja pada masa jawa kuno ini yang menganggap atau melegitimasi dirinya sebagai titisan dewa atau keturuanan para dewa yang dinamakan dengan dewa-raja. Untuk memperlihatkan adanya konsep dewa-raja pada masa Kerajaan Majapahit marilah kita tengok sebagian besar raja-raja Majapahit yang dalam masa kekuasaannya memperlihatkan suatu legitimasi lewat penamaan gelar raja yang dihubungkan dengan satu atau lebih dewa yang menjadi titisan atau pun penjelmaannya.

Karya Sastra jawa kuno diciptakan dalam masa yang cukup panjang. Bukti-bukti tertua menunjukan bahwa telah ada karya sastra jawa kuno yang diperkirakan digubah pada sekitar abad ke-10. Dalam abad-abad  selanjutnya hingga runtuhnya majapahit, karya-karya tersebut tetap digubah meskipun  mempergunankan Bahasa jawa pertengahan. Pada era kerajaan Kediri (abad ke-12) dihasilkan banyak karya sastra yang relative berlimpah da bermutu, sehingga masa Kediri dianggap sebagai masa keemasan dalam perkembangan seni sastra masa hindu-budha. Persentuhan dengan Hindu-Budha telah menghasilkan kesusasteraan Sunda, Jawa, dan Bali.

This paper discusses about a new inscription found at Tuban, East Java. The inscription is a new one, and both the transliteration and translation have never been published. It is necessary to write about it so that the existing data can be known to public and be a contribution in the writing of ancient history of Indonesia. The method used in this study was inductive reasoning with descriptive-analytic approach. The analysis used in this study was structural analysis, which is making internal critic on inscriptions’ transliterations to generate interpretation about aspects of human life. This inscription is called the Waruṅgahan Inscription, dated to 1227 Ś/1305 CE. The inscription from the early Majapahit period contains a description of the re-establishment of a sīma by King Nararyya Sanggramawijaya because the previous inscription was lost when an earthquake occurred. There are several names of figures that have never been appeared in the inscription from the same period

Trowuli is a series of ornament inspired from decorative ornaments on potteries at Trowulan, East Java, heritage of Majapahit Kingdom. These contemporary ornaments created to preserve and develop cultural heritage of Indonesia through digital ornaments in vector base so people can use them easily, in order to answer the concerned over Indonesian young people who are faced with a crisis of identity in the globalization era. Data collection method used are gather literature on the books and the internet, interviews with expertise such as archaeologist and historians, as well as observations in several museums, especially in the Museum of Majapahit in Trowulan at Mojokerto, East Java, then carried out a series of experimentation and exploration of ornaments to make new decorative contemporary Trowuli Ornaments. This ornament is expected to be one of  some references that enrich Indonesian decoration that easy to apply, have benefits to society both locally and globally, and disseminated its use in various design needs.

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Ragam Hias Trowuli merupakan ragam hias yang terinspirasi dari gerabah peninggalan Majapahit yang berada di Trowulan, Jawa Timur dalam bentuk visual berbasis vektor. Tujuan dibuatnya ragam hias ini adalah untuk memasyarakatkan ragam hias kontemporer Indonesia sebagai satu bentuk upaya dalam pelestarian dan pengembangan warisan budaya Indonesia menjadi gerbang bagi masyarakat untuk mengenal kembali budaya Indonesia melalui artefak visual peninggalan kerajaan Majapahit, dalam rangka menjawab keprihatinan atas kondisi generasi muda Indonesia yang dihadapkan pada krisis identitas di era globalisasi. Metode pengumpulan data yang digunakan adalah studi pustaka pada buku dan internet, wawancara dengan narasumber yaitu arkeolog dan sejarawan, serta observasi di beberapa museum terutama di Museum Majapahit di Trowulan. Dari data yang terkumpul kemudian dilakukan serangkaian eksperimentasi dan eksplorasi atas ragam hias yang telah didokumentasikan. Hasil yang ingin dicapai adalah menjadikan ragam hias Trowuli sebagai referensi ragam hias alternatif Indonesia yang memperkaya khazanah ragam hias Indonesia yang mudah untuk diaplikasikan, bermanfaat bagi masyarakat luas baik dalam lingkup lokal maupun global, dan disebarluaskan penggunaannya dalam berbagai kebutuhan sebuah perancangan.

Untuk mengetahui pertimbangan apa saja yang menjadi factor dalam menentukan letak sebuah pusat kota tentunya tidak bisa hanya dengan menggunakan analisis kesejarahan saja, karena kondisi alam dan lingkungan sangat memberi pengaruh besar dalam permasalahan ini. Analisis geohitori dimaksudkan untuk memperoleh gambaran detail mengenai hubungan alam dan lingkungan dengan suatu peradaban. Dengan memadukan antara sumber kesejarahan dan arkeologis dengan data geologis dan geografis maka akan menghasilkan data spesifik yang dalam hal ini merupakan kajian terhadap pertimbangan ekologis penempatan ibukota Majapahit di Trowulan.

I gave this PowerPoint entitled "Raffles, Majapahit and Wardenaar's Survey of the Royal Capital at Trowulan in October 1815: The Case of the Dog that didn't Bark in the Night" at the Borobodur Writers' Festival on Saturday 23 November 2018. It was updated and presented again at the 'Inscriptions on the Move: Repatriation, Collaboration, Prasasti Indonesia and Britain" one-day conference at the University of Glasgow under the title (pace Yeats) "Monuments of Unageing Intellect: Raffles's interregnum regime and the Museumization of Java, 1811-16" on 18 September 2023 and to the Indonesian Heritage Society (IHS) in Jakarta on the following day (19 September 2023).

The Presentation looks at the reasons why Raffles might have chosen not to use Captain Engineer JWB Wardenaar's October 1815 survey in his celebrated History of Java (1817) and the consequences this may have had for the future of scholarship on Trowulan-Majapahit in the following two centuries up to the present. The PowerPoint should be read in conjunction with the accompanying paper of the same name (also posted on this website) on which my talk was based.

It is known that the Javanese jong ship is larger than the Portuguese ships. There have been several scholars who have estimated the size of the jong ship, though in an unspecified manner. This study is intended to estimate the size of the jong ship by calculation. This paper explores historical records of jong sizes, claims of jong sizes, and calculates jong sizes with formulas according to shipbuilding rules. From the calculations carried out, the size of the Javanese jong is obtained. The results of this calculation reject and confirm the jong size research that has been done by other scholars, the claim that the jong can reach more than 300 m is rejected by the results of the calculations that have been carried out.
Diketahui bahwa kapal jong Jawa adalah kapal yang berukuran melebihi kapal Portugis. Sudah ada beberapa orang yang memperkirakan ukuran kapal jong, meskipun dengan cara yang tidak dirinci. Penelitian ini dimaksudkan memperkirakan ukuran kapal jong dengan cara perhitungan. Tulisan ini menelusuri catatan historis tentang ukuran jong, klaim ukuran jong, dan menghitung ukuran jong dengan rumus sesuai bidang perkapalan. Dari perhitungan yang dilakukan, ditemukan ukuran jong Jawa. Hasil dari perhitungan ini menolak dan mengkonfirmasi penelitian ukuran jong yang telah dilakukan sarjana lainnya, klaim bahwa jong dapat mencapai lebih dari 300 m ditolak dengan hasil perhitungan yang telah dilakukan.

En este trabajo vamos a estudiar las Rutas de la Seda marítimas y la influencia de este producto textil y su tráfico en el Sudeste Asiatico Marítimo como forma de entender los cambios políticos, económicos y religiosos de la región entre los siglos X y XV.

Mots clés : Indonesia, Java, candi Risan, Situs Kunden, candi Merak, situs Karangnongko, candi Lawang, candi Sari, situs Cabean Kunti, situs Sumur Songo, candi Klero, candi Sukuh, situs Planggatan, candi Cetho, candi Kethek, gunung Lawuh, Shiva, Durga, Agastya, Ganesha, Bhima, Mojopahit.

Résumé : Ce septième et dernier volume de cette série consacrée à la datation précise et détaillée des temples de Java se concentre sur les sites hindouistes à l’est de Prambanan, jusqu’au gunung Lawuh et les célèbres temples « érotiques » de Sukuh et Cetho.

Abstracks : This is the seventh and last article I made about the javanese temples (candi). A new study and new datations of these mysterious constructions.
This vol. 7 is consecrated to the temples situated at the east of Prambanan, near Klaten, Boyolali and the famous temples of the Gunung Lawuh : candi Risan, Situs Kunden, candi Merak, situs Karangnongko, candi Lawang, candi Sari, situs Cabean Kunti, situs Sumur Songo, candi Klero, candi Sukuh, situs Planggatan, candi Cetho, candi Kethek.

The study of datations of these temples brings many revelations that shed light on the story of the Javanese history of the last centuries of the first millenium.

Trowuli is a series of ornaments that inspired from decorative ornaments on artifact potteries from Majapahit Kingdom. These ornaments visualize Indonesian exotic nuance and interest many tourist all over the world, besides it has potential assets for art and design development in Indonesia. The design process elaborate with preparation, elaboration, synthesize, and implementation method. By numbers of experimentations with type of pattern, arrangement and compositions, Trowuli ornaments are developed to become band and tiled ornaments. The result is to make the ornaments ready to use in digital format for nowadays lifestyle and in contemporary mood. It enrich Indonesian ornaments and people can use it in broad and wide needs.

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Ragam hias Trowuli merupakan ragam hias yang berinspirasi pada ornament dekoratif yang terdapat pada gerabah masa kejayaan Kerajaan Majapahit. Ragam hias ini memiliki kesan eksotis dan berdaya tarik tersendiri bagi para turis mancanegara serta berpotensi untuk menjadi aset yang berharga untuk perkembangan dunia desain dan seni di Indonesia. Penciptaan perancangan dilakukan dengan metode Persiapan, Elaborasi, Sintesis, dan Implementasi. Pengembangan pola ragam hias dilakukan melalui serangkaian eksperimentasi dengan beberapa pendekatan baik jenis pola maupun jenis komposisi ragam hias yang umumnya terdapat pada bangunan. Dengan dilakukannya pengembangan pola ragam hias ini maka ragam hias Trowuli dapat siap digunakan untuk beragam kebutuhan di masa sekarang yang tentunya akan memperkaya khazanah ragam hias Indonesia dan dimanfaatkan untuk kebutuhan yang lebih luas.

Background and Aim: The use of bioactive compounds is a promising tool to improve shrimp health regarding vibriosis. This study aimed to determine the effect of the dietary Majapahit (Crescentia cujete L.) fruit powder on the cellular immune response of vannamei shrimp (Litopenaeus vannamei) infected with Vibrio harveyi, Vibrio alginolyticus, and Vibrio parahaemolyticus.

Materials and Methods: Twelve vannamei shrimp (aged 1 month) were randomly divided into four groups (n=3). Vannamei shrimp received experimental feed with different concentrations of Majapahit fruit powder for 20 days: Group A, 0%; Group B, 3.04%; Group C, 6.08%, and Group D, 9.12%. Subsequently, vannamei shrimp was infected with V. harveyi, V. alginolyticus, and V. parahaemolyticus. The total hemocytes, total differential hemocytes (hyaline, semi-granular, and granular cells), and phagocytic activity were assessed. Data were analyzed through analysis of variance (p<0.05) using SPSS ver. 24 for Windows.

Results: Majapahit fruit powder at a dose of 3.04% increased the number of hyaline cells of L. vannamei after infection with Vibrio spp. Supplementation of the feed formula with Majapahit fruit powder at a dose of 3.04% increased the number of semi-granular and granular cells compared with the control. Furthermore, Majapahit fruit powder at doses of 3.04% and 6.08% increased the hemocytes compared with a dose of 9.12%. The phagocytic activity of L. vannamei after infection with Vibrio spp. tends to increase after supplementation with 3.04% Majapahit fruit powder.

Conclusion: This study showed that the addition of C. cujete L. powder to the feed formula increased the cellular immune response. The most effective dose ranged from 3.04% to 6.08%.

Islam is among the religions that have the largest number of adherents in the world. This is because, his preaching and objectives invite humans to return to their true original nature. In addition, this religion also touches and gives explanations to all aspects of human life. In general, the arrival of the call of Islam, the same in every nation, place and country is seen as bringing peace and tolerance to the local community. Therefore, it is no wonder that in the Land of Malay according to the records of historical reviewers in general the spread of Islam in this region took place peacefully without any bloodshed. The study of the arrival of Islam in the Land of Malay is often debated among western and local historians. The focus of their discussion is focused on the exact date of the entry of Islam in this region and which nation was the earliest preacher who spread Islam in this land. Through this paper will be discussed briefly the theory and evidence of the spread of Islam in the Land of Malay before the 15th century through research and studies obtained by historians and historical relics and will review the continuity of this effort to spread Islam in the lives of local and international communities. This study will use quantitative methods by analyzing the content of written sources both primary and secondary such as scientific writing works, western reviewer notes, Arabic reviewer notes, history books that have academic value also become references. The results of this study provide an overview that the spread of Islam in the Land of Malay before the 15th century AD is a strong and recognized view because there are many evidences and historical relics that support this indictment and should be presented to the general public.

Background and Aim: The use of bioactive compounds is a promising tool to improve shrimp health regarding vibriosis. This study aimed to determine the effect of the dietary Majapahit (Crescentia cujete L.) fruit powder on the cellular immune response of vannamei shrimp (Litopenaeus vannamei) infected with Vibrio harveyi, Vibrio alginolyticus, and Vibrio parahaemolyticus. Materials and Methods: Twelve vannamei shrimp (aged 1 month) were randomly divided into four groups (n=3). Vannamei shrimp received experimental feed with different concentrations of Majapahit fruit powder for 20 days: Group A, 0%; Group B, 3.04%; Group C, 6.08%, and Group D, 9.12%. Subsequently, vannamei shrimp was infected with V. harveyi, V. alginolyticus, and V. parahaemolyticus. The total hemocytes, total differential hemocytes (hyaline, semi-granular, and granular cells), and phagocytic activity were assessed. Data were analyzed through analysis of variance (p&lt;0.05) using SPSS ver. 24 for Windows. Results: ...

Majapahit didirikan oleh Raden Wijaya pada tahun 1293 M, tepat setelah keruntuhan kerajaan Kediri/Gelang-gelang. Sebelum tahun itu Majapahit merupakan desa yang terletak di tengah hutan Tarik, mulanya desa tersebut adalah desa bebas pajak yang dibangun oleh Raden Wijaya bersama pengikutnya. Raden wijaya sendiri mulanya adalah seorang panglima perang sekaligus menantu Kertanegara, Raja terakhir Singasari yang dibunuh oleh Jaya Katwang. Sewaktu penaklukan itu Raden Wijaya berhasil lari ke Madura. Dalam pelarian itu Raden wijaya kemudian diampuni dan diberi sebidang tanah yang kemudian didirakannya kampung Majapahit Dari dalam kampong yang berada di tengah hutan itu, Raden Wijaya dikisahkan menyusun rencana pemberontakan dan mengumpulkan sisa sisa tentara Singasari yang berada di Jawa dan Luar Jawa. Dan pada tahun 1292-1293 M, Jawa kedatangan ribuan tentara Kerajaan Mongol yg hendak menghukum Raja Singasari yang dulu pernah menghina utusan Kubilai Khan.

Background and Aim: The use of bioactive compounds is a promising tool to improve shrimp health regarding vibriosis. This study aimed to determine the effect of the dietary Majapahit (Crescentia cujete L.) fruit powder on the cellular immune response of vannamei shrimp (Litopenaeus vannamei) infected with Vibrio harveyi, Vibrio alginolyticus, and Vibrio parahaemolyticus. Materials and Methods: Twelve vannamei shrimp (aged 1 month) were randomly divided into four groups (n=3). Vannamei shrimp received experimental feed with different concentrations of Majapahit fruit powder for 20 days: Group A, 0%; Group B, 3.04%; Group C, 6.08%, and Group D, 9.12%. Subsequently, vannamei shrimp was infected with V. harveyi, V. alginolyticus, and V. parahaemolyticus. The total hemocytes, total differential hemocytes (hyaline, semi-granular, and granular cells), and phagocytic activity were assessed. Data were analyzed through analysis of variance (p&lt;0.05) using SPSS ver. 24 for Windows. Results: ...

Space as a place on which the culture is built requires a redefinition, in line with the advancement of the philosophy and the significance of culture as a system of symbols. Space is no longer regarded as an empty space. An existing space should be understood as a value building, and become a part of the improvement of collective living. As the heritage of Majapahit Kingdom, a great empire which becomes an important historical record of Indonesia's founding, Trowulan is conceived as an integration of the symbol of material objects (artifacts) and social interactions. There is a belief that the center area of Majapahit site, Trowulan possesses the richness of empiric-sensual spatial phenomenon as well as the phenomenon of the subject’s cultural activity expressed as religious, economic, and social activity, which imply the existence of abstract-transcendental phenomenon. The abstract-transcendental phenomenon is an interesting topic to be investigated to find the essential meaning of space. By using the phenomenological research paradigm, the substantial concept concerning the space of nobility building is formulated from the interpretation of the spatial phenomena. The Space of Nobility Building is understood as a place in which the effort of nobility enhancement is processed. Space is fundamentally built through the activities based upon the religious beliefs, beliefs and life orientation of Trowulan’s spatial subjects.

AMOK, PARROTS AND A MAGIC TREE: THE WORLD OF NUSANTARA AS DESCRIBED BY A 15th CENTURY VENETIAN MERCHANT

This article observes the imagery of Nusantara in the report of Nicolò Conti (ca. 1395–1469) a Venetian traveller and merchant of the first half of the 15th century. The mer- chant’s itinerary contains a brief description of the Malay-Indonesian world — a product of a dialogue between a merchant himself and a humanist Poggio Bracciolini. Conti reported about his visits to Sumatra, “two Javas” (probably, Java and Borneo or Java and Southern Sumatra) and Champa. The merchant perceived Nusantara mainly as a region of violence and unbridled morals, he described a scene of amuk in details. This traveller also paid particular attention to the valuable merchandise of the region: spices and exotic plants and animals, including the Moluccan parrots. However, Conti’s account lacks any mentions of the states, rulers or palaces in the Malay-Indonesian region. This distinguishes his account from many other sources on Nusantara (Chinese and Muslim ones). Conti’s silence about the political entities or kings of Nusantara makes localization or identifying of some certain features of the region rather diffi- cult. Conti’s lack of attention to the religious practices of Nusantara contrast with his deep atten- tion the Hindu traditions of the South Asia. The understanding of Conti’s specific social milieu can explain the reasons of his silence about such important issues. In general, Conti’s image of Nusantara is mainly an extreme confine of the world, marked with notable but terrifying features.

Статья посвящена образам Нусантары в отчете венецианского путешественника и купца первой половины XV в. Николо Конти (ок. 1395–1469). Итинерарий купца, в котором содержится краткое описание Малайско-Индонезийского мира — продукт диалога между венецианским купцом и гуманистом Поджо Браччолини. Конти сообщал о своем пребывании на Суматре, «двух Явах» (возможно, Ява и Борнео или же Ява и южная часть Суматры), в Чампе. Нусантара виделась Конти краем насилия и необузданных нравов, он подробно описал сцену амока. Путешественник уделил большое внимание ценным товарам региона, главным образом, пряностям и экзотическим растениям и животным, включая попугаев с Молуккских островов. Однако в отчете Конти отсутствуют упоминания конкретных государств, правителей и дворцов Малайско- Индонезийского региона, что отличает его рассказ от описаний в других близких по времени источниках (мусульманских и китайских). Это составляет известную трудность для идентификации и локализации ряда явлений, упомянутых в отчете. Еще одно важное отличие отчета Конти применительно к Нусантаре — это отсутствие внимания к религиозным практикам ее жителей, что резко контрастирует с пристальным вниманием венецианца к индуистским традициям Южной Азии. Объяснения такого молчания могут лежать в понимании среды, в которой купец вращался в Малайском мире. Образ Нусантары для венецианца — это, в первую очередь, крайние пределы мира с яркими, но устрашающими явлениями.

In the Centre of an Empire. Archaeological and Histori-cal Memorial places in Indonesia
One  of  the  most  important  archaeological  parks  of  Indonesia,  called
Trowulan, is located in East Jawa. Between the 13th–16th centuries, it
was the centre of the great Majapahit Empire and nowadays it is the part
of Mojokerto kabupaten, approximately 50 km far southwest of Sura-baya. The site covers roughly 100 square kilometres, however, its exact
borders are still unknown.
It lies on a fertile plain at slopes of several volcanoes, such as the Gunung
Kojor (2352 m) or the Gunung Argowayang (2198 m). As the archaeo-logical records show, thanks to the favourable natural conditions the rich
lands helped to build a lourishing economy. Furthermore, key position
of Trowulan provided access to Madura, Bali, Central Java, the Java sea
and the Indian ocean and also formed complex interregional trading con-nections with Chinese kingdoms or the Indian subcontinent.
At the same time, despite the great signiicance of the site, Trowulan can
still be considered as a less acknowledged ield in European archaeolo-gy. Therefore, the paper aims to give a general overview on history of the
Majapahit Empire and also intends to describe the most noted remains
discovered in ancient city of Trowulan, richly illustrated by unpublished
photos taken by the author.