Jasirah is a platform that provides thematic tourism information in Central Java. Tourist destinations are presented based on history from the kingdom era to the present. It is hoped that tourists can get a complete experience, in the form of historical stories, inter-destination connections, and tourist routes (travel patterns), when visiting tourist destinations on the Jasirah platform.
Read MoreSinopsis Jasirah
Mataram Islam
History of the Islamic Mataram Kingdom Islamic Mataram began when Sultan Hadiwijaya came to power in Pajang, Ki Ageng Pemanahan was appointed as regent in Mataram. This gift was a reward for his success in helping to crush Aria Penangsang. In addition, his son, Sutawijaya, was adopted by Sultan Hadiwijaya. In 1575, Ki Ageng Pemanahan died, then Sutawijaya was appointed as regent in Mataram. However, Sutawijaya was not satisfied with just being a regent and wanted to be a king who controlled all of Java. So Sutawijaya strengthened the Mataram defense system. This was known to Hadiwijaya, so he sent troops to attack Mataram. A fierce battle took place in 1582, where the Pajang soldiers suffered defeat. In addition, Sultan Hadiwijaya was sick and then died. Then there was a power struggle among the Pajang nobles. Prince Pangiri, who was Hadiwijaya's son-in-law and also the regent of Demak, came to invade Pajang to seize the throne. However, this was opposed by the Pajang nobles who collaborated with Sutawijaya. Finally, Prince Pangiri was defeated and expelled from Pajang. After conditions began to be safe, Prince Benawa, son of Hadiwijaya, handed over his throne to Sutawijaya. Then the center of government was moved to Mataram in 1586. And the Mataram Kingdom was established.
Read More
Mataram Hindu-Budha
The Ancient Mataram Kingdom itself was once under the rule of 3 dynasties. The three dynasties are the Sanjaya House, the Syailendra House and the Isana House. The Sanjaya dynasty itself is a follower of the Shiva religion of Hinduism, the Syailendra dynasty is a follower of Buddhism. Meanwhile, the Isana dynasty was a new dynasty founded by Mpu Sindok. The first king to lead the Ancient Mataram Kingdom was King Sanjaya. Sanjaya was the founder of the Sanjaya Dynasty which adhered to Hinduism. Subsequently, Sanjaya was replaced by Rakai Panangkaran who converted to Mahayana Buddhism. That's when the Isana dynasty became powerful. However, Hinduism and Buddhism developed together. History of The Ancient Mataram Kingdom The Ancient Mataram Kingdom is located in the Bogowonto, Elo, Progo and Bengawan Solo river basins, Central Java. Ancient Mataram was led by Sana, then after Sana died leadership fell to Sanjaya, his nephew. At the same time, the leadership of Sri Maharaja Rakai Panangkaran in Central Java established a new dynasty that embraced Buddhism, namely the Syailendra dynasty. The development of this dynasty pushed aside the position of the Sanjaya dynasty that embraced Hinduism. And in order to strengthen power, the two dynasties merged. Namely by marrying Princess Pramodhawarni (Syailendra) and Rakai Pikatan (Sanjaya).
Read More
Masa Kolonial
In the early 20th century, the Dutch colonial policy experienced a change in policy direction. The Dutch colonial government, which had initially exploited Indonesia, began to pay attention to concerns about the welfare of the Indonesian people. This policy was called "Ethical Politics". However, in reality, the Ethical Politics policy made more promises than implementation (Ricklefs, 2010: 327). The Ethical Politics had three slogans, namely irrigation, emigration, and education. Irrigation, namely building and improving irrigation for agriculture; emigration, namely encouraging people to transmigrate; and education, namely expanding the field of education and teaching (van Deventer, 1899 in Kartodirdjo, 2014: 38-39). At the end of the 19th century, European schools had been established and the Ethical Politics had expanded these schools. These schools were established to meet the needs of employees in the Dutch East Indies government. However, only children of Europeans and a small number of Javanese aristocrats could enter these schools (van Niel, 1984: 41). In order to form the soul of civil servants in accordance with the needs of the government, when young priyayi entered the High School or Hogere Burger School (HBS), for example, they had to leave their family environment to live together with pure Europeans. This was so that morals and intellectuals would develop more healthily, than if they remained in their original family environment (Sutherland, 1979: 86). This gave birth to a generation of progressive thinkers, who were proficient in writing and speaking Dutch, such as Prince Ario Tjondronegoro IV (Regent of Kudus in 1836 and Demak in 1850-1866). He hired a Dutch teacher named C.E. van Kesteren, to teach his children. Prince Ario Tjondronegoro IV's efforts were successful. His four children who were educated by C.E. van Kasteren, all became regents. The first was R.M.A.A. Sosroningrat (Regent of Jepara 1880-1905), the father of R.A. Kartini, who put her daughter in the local Europeesche Lagere School (ELS). Something that was not common for girls to attend school at that time. Second, R.M.A. Poerbodiningrat, Regent of Kudus and Brebes who wrote many articles and books in Javanese. Third, R.M.A.A. Poerbodiningrat (Regent of Demak in 1811-1915). Fourth, P.A. Adiningrat, who received a technology education in Delf in 1871. After his father died, he entered the civil service (Sutherland, 1979: 101). Meanwhile, those who could not access European schools, chose to study with kiai or study in Islamic boarding schools. Teaching the Qur'an is the simplest form of education from this example. If this teaching pattern is more individual, then Islamic boarding schools are more institutional. As further education, in Islamic boarding schools, students study yellow books in various disciplines, such as theology (tawhid), fiqh (Islamic law), and tasawuf (Sufism). These two patterns, namely European education and Islamic boarding schools, seem to have also been followed by several priyayi, such as P.A.A. Achmad Djajadiningrat in Banten (Steenbrink, 1974: 10-14). In Semarang, through the famous Javanese kiai, one of whom was Kiai Saleh Darat, a network of knowledge was established between Java and the centers of Islamic teaching, namely Mecca and Medina (Mas'ud, 2006).
Read More
