Wednesday, November 5, 2008

History of Java - Sultanate of Mataram (1500s - 1700s)

The Sultanate of Mataram was the last major independent Javanese empire on Java before the island was colonized by the Dutch. It was the dominant political force in interior Central Java from the late sixteenth century until the beginning of the eighteenth century.
Javanese kingship
The name Mataram itself was never the official name of any polity. The name refers to the areas around present-day Yogyakarta. The two kingdoms that have existed in this region are both called “Mataram”, but the second kingdom is called Mataram Islam to distinguish it from the Hindu 9th century Kingdom of Mataram. Javanese kingship varies from Western kingship, which is essentially based on the idea of legitimacy from the people (democracy) or from God (divine authority) or both, as apparent from the lack of a Javanese word with the same meaning.
The Javanese kingdom is a mandala or center of the world, in the sense of both central location and central being, focused on the person of the king (variously called Sri Bupati, Sri Narendra, Sang Aji, Prabu). The king is regarded as a semi-divine being, a union of divine and human aspects (binathara, the passive form of “bathara”, god). Javanese kingship is a royal-divine presence, and not a territory or population. People may come and go without interrupting the identity of a kingdom which lies in the succession of semi-divine kings. Power, including royal power is not qualitatively different from power of dukuns or shamans, only much stronger. Javanese kingship is not based on the legitimacy of a single individual, since anyone can contest power by tapa or asceticism, and many did contest the kings of Mataram.
Dates
The dates for events before the Siege of Batavia in the reign of Sultan Agung, third king of Mataram, are difficult to determine. There are several annals used by H.J. de Graaf in his histories such as Babad Sangkala and Babad Momana which contain list of events and dates in Javanese calendar (A.J., Anno Javanicus), but besides de Graaf’s questionable practice of simply adding 78 to Javanese years to obtain corresponding Christian years, the agreement between Javanese sources themselves is less than perfect.
The Javanese sources are very selective in putting dates to events. Events such as the rise and fall of kratons, the death of important princes, great wars, etc. are the only kind of events deemed important enough to be dated, by using a poetic formula called “candrasengkala”, which can be expressed verbally and pictorially, the rest being simply described in narrative succession without dates. Again these candrasengkalas do not always match the annals.
Therefore, it is suggested to follow the following rule of thumb: the dates from de Graaf and Ricklefs for the period before the Siege of Batavia can be accepted as best guess. For the period after the Siege of Batavia (1628-29) until the first War of Succession (1704), the years of events in which foreigners participated can be accepted as certain, but –again- are not always consistent with Javanese version of the story. The events in the period 1704-1755 can be dated with greater certainty since in this period the Dutch interfered deeply in Mataram affairs but events behind kraton walls are in general difficult to be dated precisely.
The rise of Mataram
Details in Javanese sources about the early years of the kingdom are limited, and the line is unclear between the historical record and myths since there are indications of the efforts of later rulers, especially Agung, to establish a long line of legitimate descent by inventing predecessors. However, by the time more reliable records begin in the mid-seventeenth century the kingdom was so large and powerful that most historians concur it had already been established for several generations.
According to Javanese records, the kings of Mataram were descended from one Ki Ageng Sela (Sela is a village near the present-day Demak). In the 1570s one of Ki Ageng Sela's descendants, Kyai Gedhe Pamanahan became the ruler of the Mataram area with the support of the kingdom of Pajang to the north, near the current site of Surakarta (Solo). Pamanahan was often referred to as Kyai Gedhe Mataram.
Pamanahan's son, Sutawijaya or Panembahan Senapati Ingalaga, replaced his father around 1584. Under Panembahan Senapati the kingdom grew substantially through regular military campaigns against Mataram's overlord of Pajang and Pajang's former overlord, Demak. After the defeat of Pajang, Senopati assumed royal status by wearing the title "Panembahan" (literally "one who is worshipped/sembah"). He began the fateful campaign to the East along the course of Solo River (Bengawan Solo) that was to bring endless conflicts and eventual demise of his kingdom. He conquered Madiun in 1590-1 and turned east from Madiun to conquer Kediri in 1591, and perhaps during the same time also conquered Jipang (present day Bojonegoro), Jagaraga (north of present day Magetan) and Ponorogo. His effort to conquer Banten in West Java in 1597 – witnessed by Dutch sailors – failed, perhaps due to lack of water transport. He reached east as far as Pasuruan, who may have used his threat to reduce pressure from the then powerful Surabaya.
The reign of Panembahan Seda ing Krapyak (circa 1601-1613), the son of Senapati, was dominated by further warfare, especially against powerful Surabaya, already a major center in East Java. He faced rebellion from his relatives who were installed in the newly conquered area of Demak (1602), Ponorogo (1607-8) and Kediri (1608). The first contact between Mataram and the Dutch East India Company (VOC) occurred under Krapyak. Dutch activities at the time were limited to trading from limited coastal settlements, so their interactions with the inland Mataram kingdom were limited, although they did form an alliance against Surabaya in 1613. Krapyak died that year.
Mataram under Sultan Agung
Krapyak was succeeded by his son, Raden Mas Rangsang, who assumed the title Panembahan ing Alaga and later took the title of Sultan Agung Hanyokrokusumo ("Great Sultan") after obtaining permission to wear "Sultan" from Mecca. Agung was responsible for the great expansion and lasting historical legacy of Mataram due to the extensive military conquests of his long reign from 1613 to 1646. He attacked Surabaya in 1614 and also Malang, south of Surabaya, and the eastern end of Java. In 1615, he conquered Wirasaba (present day Mojoagung, near Mojokerto). In 1616, Surabaya tried to attack Mataram but this army was crushed by Sultan Agung's forces in Siwalan, Pajang (near Solo). The coastal city of Lasem, near Rembang, was conquered in 1616 and Pasuruan, south-east of Surabaya, was taken in 1617. Tuban, one of the oldest and biggest cities on the coast of Java, was taken in 1619.
Surabaya was Mataram's most difficult enemy. Senapati had not felt strong enough to attack this powerful city and Krapyak attacked it to no avail. Sultan Agung weakened Surabaya by capturing Sukadana, Surabaya's ally in southwest Kalimantan, in 1622 and the island of Madura, another ally of Surabaya, was taken in 1624 after a fierce battle. After five years of war Agung finally conquered Surabaya in 1625. The city was taken not through outright military invasion, but instead because Agung surrounded it on land and sea, starving it into submission. With Surabaya brought into the empire, the Mataram kingdom encompassed all of central and eastern Java, and Madura, except for the west and east end of the island and its mountainous south (except for Mataram - of course). In the west Banten and the Dutch settlement in Batavia remain outside Agung's control. He tried in 1628-29 to drive the Dutch from Batavia, but failed.
By 1625, Mataram was undisputed ruler of Java. Such a mighty feat of arms, however, did not deter Mataram’s former overlords from rebellion. Pajang rebelled in 1617, and Pati rebelled in 1627. After the capture of Surabaya in 1625, expansion stopped while the empire was busied by rebellions. In 1630, Mataram crushed a rebellion in Tembayat (south east of Klaten) and in 1631-36, Mataram had to suppress rebellion of Sumedang and Ukur in West Java. Ricklefs and de Graaf argued that these rebellions in the later part of Sultan Agung’s reign was mainly due to his inability to capture Batavia in 1628-29, which shattered his reputation of invincibility and inspired Mataram’s vassal to rebel. This argument seems untenable due to two reason: first, rebellions against Sultan Agung already began as far back as 1617 and occurred in Pati even during his peak of invincibility after taking Surabaya in 1625. The second, and more importantly, the military failure to capture Batavia was not seen as political failure by Javanese point of view. See Siege of Batavia.
In 1645 Sultan Agung began building Imogiri, his burial place, about fifteen kilometers south of Yogyakarta. Imogiri remains the resting place of most of the royalty of Yogyakarta and Surakarta to this day. Agung died in the spring of 1646, leaving behind an empire that covered most of Java and stretched to its neighboring islands.
Struggles for power
Upon taking the throne, Agung's son Susuhunan Amangkurat I tried to bring long-term stability to Mataram's realm, murdering local leaders that were insufficiently deferential to him including the still-powerful noble from Surabaya, Pangeran Pekik, his father-in-law, and closing ports and destroying ships in coastal cities to prevent them from getting too powerful from their wealth. To further his glory, the new king abandoned Karta, Sultan Agung’s capital, and moved to a grander red-brick palace in Plered (formerly the palace was built of wood).
By the mid-1670s dissatisfaction with the king was turning into open revolt, beginning from the recalcitrant Eastern Java and creeping inward. The Crown Prince (future Amangkurat II) felt that his life was not safe in the court after he took his father’s concubine with the help of his maternal grandfather, Pangeran Pekik of Surabaya, making Amangkurat I suspicious of a conspiracy among Surabayan factions to grab power in the capital by using Pekiks’ grandson’s powerful position as the Crown Prince. He conspired with Panembahan Rama from Kajoran, west of Magelang, who proposed a stratagem in which the Crown Prince financed Rama’s son-in-law, Trunajaya, to begin a rebellion in the East Java. Raden Trunajaya, a prince from Madura, lead a revolt fortified by itinerant fighters from faraway Makassar that captured the king's court at Mataram in mid-1677. The king escaped to the north coast with his eldest son, the future king Amangkurat II, leaving his younger son Pangeran Puger in Mataram. Apparently more interested in profit and revenge than in running a struggling empire, the rebel Trunajaya looted the court and withdrew to his stronghold in Kediri, East Java, leaving Puger in control of a weak court. Seizing this opportunity, Puger assumed the throne in the ruins of Plered with the title Susuhanan ing Alaga.
Amangkurat II and the beginning of foreign involvement
Amangkurat I died in Tegal just after his expulsion, making Amangkurat II king in 1677. He too was nearly helpless, having fled without an army nor treasury to build one. In an attempt to regain his kingdom, he made substantial concessions to the Dutch East India Company (VOC), who then went to war to reinstate him. For the Dutch, a stable Mataram empire that was deeply indebted to them would help ensure continued trade on favorable terms. They were willing to lend their military might to keep the kingdom together. The multinational Dutch forces, consisting of light-armed troops from Makasar and Ambon, in addition to heavily-equipped European soldiers, first defeated Trunajaya in Kediri in November 1628 and Trunajaya himself was captured in 1679 near Ngantang west of Malang, then in 1681, the alliance of VOC and Amangkurat II forced Susuhunan ing Alaga (Puger) to relinguish the throne in favor of his elder brother Amangkurat II. Since the fallen Plered was considered inauspicious, Amangkurat II move the capital to Kartasura in the land of Pajang (northern part of the stretch of land between Mount Merapi and Mount Lawu, the southern part being Mataram).
By providing help in regaining his throne, the Dutch brought Amangkurat II under their tight control. Amangkurat II was apparently unhappy with the situation, especially the increasing Dutch control of the coast, but he was helpless in the face of a crippling financial debt and the threat of Dutch military power. The king engaged in a series of intrigues to try to weaken the Dutch position without confronting them head on; for example, by trying to cooperate with other kingdoms such as Cirebon and Johor and the court sheltered people wanted by the Dutch for attacking colonial offices or disrupting shipping such as Untung Surapati. In 1685, Batavia sent Captain Tack, the officer who captured Trunojoyo, to capture Surapati and negotiate further details into the agreement between VOC and Amangkurat II but the king arranged a ruse in which he pretended to help Tack. Tack was killed when pursuing Surapati in Kartasura, then capital of Mataram (present day Kartasura near Solo), but Batavia decided to do nothing since the situation in Batavia itself was far from stable, such as the insurrection of Captain Jonker, native commander of Ambonese settlement in Batavia, in 1689. Mainly due to this incident, by the end of his reign, Amangkurat II was deeply distrusted by the Dutch, but Batavia were similarly uninterested in provoking another costly war on Java.
Wars of succession
Amangkurat II died in 1703 and was briefly succeeded by his son, Amangkurat III. However, this time the Dutch believed they had found a more reliable client, and hence supported his uncle Pangeran Puger, formerly Susuhunan ing Alaga, who had previously been defeated by VOC and Amangkurat II. Before the Dutch, he accused Amangkurat III of planning an uprising in East Java. Unlike Pangeran Puger, Amangkurat III inherited blood connection with Surabayan ruler, Jangrana II, from Amangkurat II and this lent credibility to the allegation that he cooperated with the now powerful Untung Surapati in Pasuruan. Panembahan Cakraningrat II of Madura, VOC’s most trusted ally, persuaded the Dutch to support Pangeran Puger. Though Cakraningrat II harbored personal hatred towards Puger, this move is understandable since alliance between Amangkurat III and his Surabaya relatives and Surapati in Bangil would be a great threat to Madura’s position, even though Jangrana II’s father was Cakraningrat II’s son-in-law. Pangeran Puger took the title of Pakubuwana I upon his accession in June 1704. The conflict between Amangkurat III and Pakubuwana I, the latter allied with the Dutch, usually termed First Javanese War of Succession, dragged on for five years before the Dutch managed to install Pakubuwana. In August 1705, Pakubuwono I’s retainers and VOC forces captured Kartasura without resistance from Amangkurat III, whose forces cowardly turned back when the enemy reached Ungaran. Surapati’s forces in Bangil, near Pasuruan, was crushed by the alliance of VOC, Kartasura and Madura in 1706. Jangrana II, who tended to side with Amangkurat III and did not venture any assistance to the capture of Bangil, was called to present himself before Pakubuwana I and murdered there by VOC’s request in the same year. Amangkurat III ran away to Malang with Surapati’s descendants and his remnant forces but Malang was then a no-man’s-land who offered no glory fit for a king. Therefore, though allied operations to the eastern interior of Java in 1706-08 did not gain much success in military terms, the fallen king surrendered in 1708 after being lured with the promises of household (lungguh) and land, but he was banished to Ceylon along with his wives and children. This is the end of Surabayan faction in Mataram, and – as we shall see later – this situation would ignite the political time bomb planted by Sultan Agung with his capture of Surabaya in 1625.
With the installation of Pakubuwana, the Dutch substantially increased their control over the interior of Central Java. Pakubuwana I was more than willing to agree to anything the VOC asked of him. In 1705 he agreed to cede the regions of Cirebon and eastern part of Madura (under Cakraningrat II), in which Mataram had no real control anway, to the VOC. The VOC was given Semarang as new headquarters, the right to build fortresses anywhere in Java, a garrison in the kraton in Kartasura, monopoly over opium and textiles, and the right to buy as much rice as they wanted. Mataram would pay an annual tribute of 1300 metric tons of rice. Any debt made before 1705 was cancelled. In 1709, Pakubuwana I made another agreement with the VOC in which Mataram would pay annual tribute of wood, indigo and coffee (planted since 1696 by VOC’s request) in addition to rice. These tributes, more than anything else, made Pakubuwana I the first genuine puppet of the Dutch. On paper, these terms seemed very advantageous to the Dutch, since the VOC itself was in financial difficulties during the period of 1683-1710. But the ability of the king to fulfil the terms of agreement depended largely on the stability of Java, for which VOC has made a guarantee. It turned out later that the VOC’s military might was incapable of such a huge task.
The last years of Pakubuwana's reign, from 1717 to 1719, were dominated by rebellion in East Java against the kingdom and its foreign patrons. The murder of Jangrana II in 1706 incited his three brothers, regents of Surabaya, Jangrana III, Jayapuspita and Surengrana, to raise a rebellion with the help of Balinese mercenaries in 1717. Pakubuwana I’s tributes to the VOC secured him a power which was feared by his subjects in Central Java, but this is for the first time since 1646 that Mataram was ruled by a king without any eastern connection. Surabaya had no reason to submit anymore and thirst for vengeance made the brother regents openly contest Mataram’s power in Eastern Java. Cakraningkrat III who ruled Madura after ousting the VOC’s loyal ally Cakraningrat II, had every reason to side with his cousins this time. The VOC managed to capture Surabaya after a bloody war in 1718 and Madura was pacified when Cakraningrat III was killed in a fight on board of the VOC’s ship in Surabaya in the same year though the Balinese mercenaries plundered eastern Madura and was repulsed by VOC in the same year. However, similar to the situation after Trunajaya’s uprising in 1675, the interior regencies in East Java (Ponorogo, Madiun, Magetan, Jogorogo) joined the rebellion en masse. Pakubuwana I sent his son, Pangeran Dipanagara (not to be confused with another prince with the same title who fought the Dutch in 1825-1830) to suppress the rebellion in the eastern interior but instead Dipanagara joined the rebel and assumed the messianic title of Panembahan Herucakra.
Image Map of the Mataram Kingdom
In 1719 Pakubuwana I died and his son Amangkurat IV took the throne in 1719, but his brothers, Pangeran Blitar and Purbaya contested the succession. They attacked the kraton in June 1719. When they were repulsed by the cannons in VOC’s fort, they retreated south to the land of Mataram. Another royal brother, Pangeran Arya Mataram, ran to Japara and proclaim himself king, thus began the Second War of Succession. Before the year ended, Arya Mataram surrendered and was strangled in Japara by king’s order and Blitar and Purbaya was dislodged from their stronghold in Mataram in November. In 1720, these two princes ran away to the still rebellious interior of East Java. Luckily for VOC and the young king, the rebellious regents of Surabaya, Jangrana III and Jayapuspita died in 1718-20 and Pangeran Blitar died in 1721. In May and June 1723, the remnants of the rebels and their leaders surrendered, including Surengrana of Surabaya, Pangeran Purbaya and Dipanagara, all of whom were banished to Ceylon, except Purbaya, who was taken to Batavia to serve as “backup” to replace Amangkurat IV in case of any disruption in the relationship between the king and VOC since Purbaya was seen to have equal "legitimacy" by VOC. It is obvious from these two Wars of Succession that even though VOC was virtually invincible in the field, mere military prowess was not sufficient to pacify Java.
Court intrigues in 1723-1741
After 1723, the situation seemed to stabilize, much to the delight of the Dutch. Javanese nobility has learned that the alliance of VOC’s military with any Javanese faction makes them nearly invincible. It seemed that VOC’s plan to reap the profit from a stable Java under a kingdom which is deeply indebted to VOC would soon be realized. In 1726, Amangkurat IV fell to an illness that resembled poisoning. His son assumed the throne as Pakubuwana II, this time without any serious resistance from anybody. The history for the period of 1723 until 1741 was dominated by a series of intrigues which further showed the fragile nature of Javanese politics, held together by Dutch’s effort. In this relatively peaceful situation, the king could not gather the support of his "subjects" and instead was swayed by short-term ends siding with this faction for a moment and then to another. The king never seemed to lack challenges to his "legitimacy". The descendants of Amangkurat III, who were allowed to return from Ceylon, and he royal brothers, especially Pangeran Ngabehi Loring Pasar and the banished Pangeran Arya Mangkunegara, tried to gain the support of the Dutch by spreading gossips of rebellion against the king and the patih (vizier), Danureja. At the same time, the patih tried to strengthen his position by installing his relatives and clients in the regencies, sometimes without king’s consent, at the expense of other nobles’ interests, including the powerful Queen-Dowagers, Ratu Amangkurat (Amangkurat IV’s wife) and Ratu Pakubuwana (Pakubuwana I’s wife), much to the confusion of the Dutch. The king tried to break the dominance of this Danureja by asking the help of the Dutch to banish him, but Danureja’s successor, Natakusuma, was influenced heavily by the Queen’s brother, Arya Purbaya, son of the rebel Pangeran Purbaya, who was also Natakusuma’s brother-in-law. Arya Purbaya’s erratic behavior in court, his alleged homosexuality which was abhorred by the pious king and rumors of his planning a rebellion against the “heathen” (the Dutch) caused unrest in Kartasura and hatred from the nobles. After his sister, the Queen, died of miscarriage in 1738, the king asked the Dutch to banish him, to which the Dutch complied gladly. Despite these faction strruggles, the situation in general did not show any signs of developing into full-scale war. Eastern Java was quiet: though Cakraningrat IV refused to pay homage to the court with various excuses, Madura was held under firm control by VOC and Surabaya did not stir. But dark clouds were forming. This time, the explosion came from the west: Batavia itself.
Chinese War 1741-1743
In the meantime, the Dutch were contending with other problems. The excessive use of land for sugar cane plantation in the interior of West Java reduced the flow of water in Ciliwung River (which flows through the city of Batavia) and made the city canals an ideal breeding ground for mosquitoes, resulting in a series of malaria outbreak in 1733-1795. This was aggravated by the fall of sugar price in European market, bringing bankruptcy to sugar factories in the areas around Batavia (the Ommelanden), which were mostly operated and manned by Chinese labor. The unrest prompted VOC authorities to reduce the number of unlicensed Chinese settlers, who had been smuggled into Batavia by Chinese sugar factory owner. These laborers were loaded into ships out of Batavia but the gossip that these people were thrown to the sea as soon as the ship was beyond horizon caused panic among the Chinese. In 7 October 1740, several Chinese mob attacked Europeans outside the city and incited the Dutch to order a massacre two days later. The Chinese settlement in Batavia was looted for several days. The Chinese ran away and captured Bekasi, which was dislodged by VOC in June 1741.
In 1741, Chinese rebels infested Central Java, particularly around Tanjung (Welahan), Pati, Grobogan, and Kaliwungu. In May 1741 Juwana was captured by the Chinese. The Javanese at first sided with the Dutch and reinforced Demak in 10 June 1741. Two days later, a detachment of Javanese forces together with VOC forces of European, Balinese and Buginese in Semarang to defend Tugu, west of Semarang. The Chinese rebel lured them into their main forces’s position in Mount Bergota through narrow road and ambushed them. The allied forces were dispersed and ran as fast as they could back to Semarang. The Chinese pursued them but were repulsed by Dutch cannons in the fortress. Semarang was seized by panic. By July 1741, the Chinese occupied Kaligawe, south of Semarang, Rembang, and besieged Jepara. This is the most dangerous time for VOC. Military superiority would enable VOC to hold Semarang without any support from Mataram forces, but it would mean nothing since a turbulent interior would disrupt trade and therefore profit, VOC’s main objective. One VOC high official, Abraham Roos, suggested that VOC assumed royal function in Java by denying Pakubuwana II’s “legitimacy” and asking the regents to take an oath of loyalty to VOC’s sovereignty. This was turned down by the Council of Indies (Raad van Indie) in Batavia, since even if VOC managed to conquer the coast, it would not be strong enough to conquer the mountainous interior of Java, which do not provide much level plain required by Western method of warfare. Therefore, the Dutch East India Company must support its superior but inadequate military by picking the right allies. One such ally had presented itself, that is Cakraningkrat IV of Madura who could be relied on to gold the eastern coast against the Chinese, but the interior of Eastern and Central Java was beyond the reach of this quarrelsome prince. Therefore, VOC had no choice but to side with Pakubuwana II.
VOC’s dire situation after the Battle of Tugu in July 1741 did not escape the king’s attention, but – like Amangkurat II – he avoided any open breach with VOC since his own kraton was not lacking of factions against him. He ordered Patih Natakusuma to do all the dirty work, such as ordering the Arch-Regent (Adipati) of Jipang (Bojonegoro), one Tumenggung Mataun, to join the Chinese. In September 1741, the king ordered Patih Natakusuma and several regents to help the Chinese besiege Semarang and let Natakusuma attack VOC garrison in Kartasura, who were starved into submission in August. However, reinforcement from VOC’s posts in Outer Islands were arriving since August and they were all wisely concentrated to repel the Chinese around Semarang. In the beginning of November, the Dutch attacked Kaligawe, Torbaya around Semarang, and repulsed the alliance of Javanese and Chinese forces who were stationed in four separate fortress and did not coordinate with each other. At the end of November, Cakraningrat IV had controlled the stretch of east coast from Tuban to Sedayu and the Dutch relieved Tegal of Chinese rebels. This caused Pakubuwana II to change sides and open negotiations with the Dutch.
In the next year 1742, the alliance of Javanese and Chinese let Semarang alone and captured Kudus and Pati in February. In March, Pakubuwana II sent a messenger to negotiate with the Dutch in Semarang and offered them absolute control over all northern coasts of Java and the privilege to appoint patih. VOC promptly sent van Hohendorff with a small force to observe the situation in Kartasura. Things began to get worse for Pakubuwana II. In April, the rebels set up Raden Mas Garendi, a descendant of Amangkurat III, as king with the title of Sunan Kuning.
In May, the Dutch agreed to support Pakubuwana II after considering that after all, the regencies in eastern interior were still loyal to this weak king but the Javano-Chinese rebel alliance had occupied the only road from Semarang to Kartasura and captured Salatiga. The princes in Mataram tried to attack the Javano-Chinese alliance but they were repulsed. On 30 June 1742, the rebels captured Kartasura and van Hohendorff had to run away from a hole in kraton wall with the helpless Pakubuwana II on his back. The Dutch, however, ignored Kartasura’s fate in rebel hands and concentrated its forces under Captain Gerrit Mom and Nathaniel Steinmets to repulse the rebels around Demak, Welahan, Jepara, Kudus and Rembang. By October 1742, the northern coast of Central Java was cleaned of the rebels, who seemed to disperse into the traditional rebel hideout in Malang to the east and the Dutch forces returned to Semarang in November. Cakraningrat IV, who wished to free the eastern coast of Java from Mataram influence, could not deter the Dutch from supporting Pakubuwana II but he managed to capture and plunder Kartasura in November 1742. In December 1742, VOC negotiated with Cakraningrat and managed to persuade him to relieve Kartasura of Madurese and Balinese troops under his pay. The treasures, however, remained in Cakraningrat’s hand.
The reinstatement of Pakubuwana II in Kartasura in 14 December 1742 marked the end of the Chinese war. It showed who was in control of the situation. Accordingly, Sunan Kuning surrendered in October 1743, followed by other rebel leaders. Cakraningrat IV was definitely not pleased with this situation and he began to make alliance with Surabaya, the descendants of Untung Surapati, and hired more Balinese mercenaries. He stopped paying tribute to VOC in 1744, and after a failed attempt to negotiate, the Dutch attacked Madura in 1745 and ousted Cakraningrat, who was banished to the Cape in 1746.
Division of Mataram
The fall of Kartasura made the palace inauspicious for the king and Pakubuwana II built a new kraton in Surakarta or Solo and moved there in 1746. However, Pakubuwana II was far from secure in this throne. Raden Mas Said, or Pangeran Sambernyawa (meaning “Soul Reaper”), son of banished Arya Mangkunegara, who later would establish the princely house of Mangkunagara in Solo, and several other princes of the royal blood still maintained rebellion. Pakubuwana II declared that anyone who can suppress the rebellion in Sukawati, areas around present day Sragen, would be rewarded with 3000 households. Pangeran Mangkubumi, Pakuwana II’s brother, who would later establish the royal house of Yogyakarta took the challenge and defeated Mas Said in 1746. But when he claimed his prize, his old enemy, patih Pringgalaya, advised the king against it. In the middle of this problem, VOC’s Governor General, van Imhoff, paid a visit to the kraton, the first one to do so during the whole history of the relation between Mataram and VOC, in order to confirm the de facto Dutch possession of coastal and several interior regions. Pakubuwana II hesitantly accepted the cession in lieu of 20.000 real per year. Mangkubumi was dissatisfied with his brother’s decision to yield to van Imhoff’s insistence, which was made without consulting the other members of royal family and great nobles. van Imhoff had neither experience nor tactfulness to understand the delicate situation in Mataram and he rebuked Mangkubumi as “too ambitious” before the whole court when Mangkubumi claimed the 3000 households. This shameful treatment from a foreigner who had wrested the most prosperous lands of Mataram from his weak brother led him to raise his followers into rebellion in May 1746, this time with the help of Mas Said.
In the midst of Mangkubumi rebellion in 1749, Pakubuwana II fell ill and called van Hohendorff, his trusted friend who saved his life during the fall of Kartasura in 1742. He asked Hohendorff to assume control over the kingdom. Hohendorff was naturally surprised and refused, thinking that he would be made king of Mataram, but when the king insisted on it, he asked his sick friend to confirm it in writing. On 11 December 1749, Pakubuwana II signed an agreement in which the “sovereignty” of Mataram was given to VOC.
On 15 December 1749, Hohendorff announced the accession of Pakubuwana II’s son as the new king of Mataram with the title Pakubuwana III. However, three days earlier, Mangkubumi in his stronghold in Yogyakarta also announced his accession with the title Mangkubumi, with Mas Said as his patih. This rebellion got stronger day by day and even in 1753 the Crown Prince of Surakarta joined the rebels. VOC decided that it did have not the military capability to suppress this rebellion, though in 1752, Mas Said broke away from Hamengkubuwana. By 1754, all parties were tired of war and ready to negotiate.
The kingdom of Mataram was divided in 1755 under an agreement signed in Giyanti between the Dutch under the Governor General Nicolaas Hartingh and rebellious prince Mangkubumi. The treaty divided nominal control over central Java between Yogyakarta Sultanate, under Mangkubumi, and Surakarta, under Pakubuwana. Mas Said, however, proved to be stronger than the combined forces of Solo, Yogya and VOC. In 1756, he even almost captured Yogyakarta, but he realized that he could not defeat the three powers all by himself. In February 1757 he surrendered to Pakubuwana III and was given 4000 households, all taken from Pakubuwana III’s own lungguh, and a parcel of land near Solo, the present day Mangkunegaran Palace, and the title of “Pangeran Arya Adipati Mangkunegara”. This settlement proved successful in that political struggle was again confined to palace or inter-palace intrigues and peace was maintained until 1812.

Source:

http://indahnesia.com/indonesia/HIFMAT/sultanate_of_mataram.php

History of Java - The spread of Islam (1200 - 1600)

Islam is thought to have first been adopted by Indonesians sometime during the eleventh century, although Muslims had visited Indonesia early in the Muslim era. Through assimilation Islam had supplanted Hinduism and Buddhism as the dominant religion of Java and Sumatra by the end of the 16th century. At this time, only Bali retained a Hindu majority and the outer islands remained largely animist but would adopt Islam and Christianity in seventeenth and eighteenth centuries.
The spread of Islam was driven by increasing trade links outside of the archipelago; in general, traders and the royalty of major kingdoms were the first to adopt the new religion. Dominant kingdoms included Mataram in Central Java, and the sultanates of Ternate and Tidore in the Maluku Islands to the east. By the end of the thirteenth century, Islam had been established in North Sumatra; by the fourteenth in northeast Malaya, Brunei, the southern Philippines and among some courtiers of East Java; and the fifteenth in Malacca and other areas of the Malay Peninsula. Although it is known that the spread of Islam began in the west of the archipelago, the fragmentary evidence does not suggest a rolling wave of conversion through adjacent areas; rather, it suggests the process was complicated and slow.
Despite being one of the most significant developments in Indonesian history, historical evidence is fragmentary and generally uninformative such that understandings of the coming of Islam to Indonesia are limited; there is considerable debate amongst scholars about what conclusions can be drawn about the conversion of Indonesian peoples. The primary evidence, at least of the earlier stages of the process, are gravestones and a few travellers accounts, but these can only show that indigenous Muslims were in a certain place at a certain time. This evidence cannot explain more complicated matters such as how lifestyles were affected by the new religion or how deeply it affected societies. It cannot be assumed, for example, that because a ruler was known to be a Muslim, that that the process of Islamisation of that area was complete; rather the process was, and remains to this day, a continuous process in Indonesia.
Early history
Even before Islam was established amongst Indonesian communities, Muslim traders had been present for several centuries. Ricklefs (1991) identifies two overlapping processes by which the Islamisation of Indonesia occurred: Indonesians either came into contact with Islam and converted, and/or foreign Muslim Asians (Arabs, Indians, Chinese, etc.) settled in Indonesia and mixed with local communities.
Islam is thought to have been present in South East Asia from early in the Islamic era. From the time of the third caliph of Islam, 'Uthman' (644-656) Muslim emissaries and merchants were arriving in China who must have passed Indonesia sea routes through Indonesia from the Islamic world. It would have been through this contact that Arabic emissaries between 904 and the mid-twelfth century are thought to have become involved in the Sumatran trading state of Srivijaya.
The presence of foreign Muslims in Indonesia does not, however, demonstrate a significant level of local conversion or the establishment of local Islamic states. The most reliable evidence of the early spread of Islam in Indonesia comes from inscriptions on tombstones and a limited number of travellers’ accounts. The earliest legibly inscribed tombstone is dated AH 475 (AD 1082) although as it belongs to a non-Indonesian Muslim, there is doubt as to whether it was not transported to Java at a later time. The first evidence of Indonesian Muslims come from northern Sumatra; Marco Polo, on his way home from China in 1292, reported at least one Muslim town; and the first evidence of a Muslim dynasty is the gravestone, dated AH 696 (AD 1297), of Sultan Malik al Saleh, the first Muslim ruler of Samudra, with further gravestones indicating continued Islamic rule. The presence of the Shafi’i school of law, which was to later dominate Indonesia, was reported by, Ibn Battutah, a Moroccan traveller in 1346. In his travel log, Ibn Battutah wrote that the ruler of Samudera Pasai was a muslim, who performs his religious duties in his utmost zeal. The madh'hab he used was Imam Shafi'i with the similar customs he had seen in India.
Malacca
Founded around the beginning of the fifteenth century, the great Malay trading state of Malacca, was, as the most important trading centre of the western archipelago, a centre of foreign Muslims, and it thus appears a supporter of the spread of Islam. From Malacca and elsewhere gravestones survive showing not only its spread in the Malay archipelago, but as the religion of a number of cultures and their rulers in the late fifteenth century.
North Sumatra
Firmer evidence documenting continued cultural transitions comes from two late-fourteenth century gravestones from Minye Tujoh in North Sumatra, each with Islamic inscriptions but in Indian-type characters and the other Arabic. Dating from the fourteenth century, tombstones in Brunei, Trengganu (northeast Malaysia) and East Java are evidence of Islam’s spread. The Trengganu stone has a predominance of Sanskrit over Arabic words, suggesting the representation of the introduction of Islamic law. Ma Huan's Ying-yai Sheng-lan: The overall survey of the ocean's shores' (1433), reports that the main states of the northern part of Sumatra were already Islamic. In 1414, he visited the King of Malacca, who was Muslim and also his people, and they were very strict believers. The establishment of further Islamic states in North Sumatra is documented by late fifteenth- and sixteenth-century graves including those of the first and second Sultans of Pedir; Muzaffar Syah, buried AH 902 (AD 1497) and Ma’ruf Syah, buried AH 917 (AD 1511). Aceh was founded in the early sixteenth century and would later become the most powerful North Sumatran state and one of the most powerful in the whole Malay archipelago. The Aceh Empire’s first sultan was Ali Mughayat Syah whose tombstone is dated AH 936 (AD 1530).
The book of Portuguese apothecary Tomé Piers that documents his observations of Java and Sumatra from his 1512 to 1515 visits, is considered one of the most important sources on the spread of Islam in Indonesia. At this time, according to Piers, most Sumatran kings were Muslim; from Aceh and south along the east coast to Palembang the rulers were Muslim, while south of Palembang and around the southern tip of Sumatra and up the west coast, most were not. In other Sumatran kingdoms, such as Pasai and Minangkabau the rulers were Muslim although at that stage their subjects and people’s of neighbouring areas were not, however, it was reported that the religion was continually gaining new adherents.
Central and East Java
Inscriptions in Old Javanese rather than Arabic on a significant series of gravestones dating back to AD 1369 in East Java, indicate that these are almost certainly Javanese, rather than foreign, Muslims. Due to their elaborate decorations and proximity to the site of the former Hindu-Buddhist Majapahit capital, Damais concludes that these are the graves of very distinguished Javanese, perhaps even royalty. This suggests that some of the Javanese elite adopted Islam at a time when the Hindu-Buddhist Majapahit was at the height of its glory.
Ricklefs (1991) argues that these east Javan gravestones, sited and dated at the non-coastal Majapahit, cast doubt on the long held view that Islam in Java originated on the coast and represented political and religious opposition to the kingdom. As a kingdom with far-reaching political and trading contacts, Majapahit would have almost certainly been in contact with Muslim traders, however there is conjecture over the likelihood of its sophisticated courtiers being attracted to a religion of merchants. Rather, it mystical Sufi-influence Islamic teachers, possibly claiming supernatural powers, who are thought to be a more probable agent of religious conversion of Javanese court elites who had long been familiar with aspects of Hindu and Buddhist mysticism.
When the peoples of the north coast of Java adopted Islam is unclear. Chinese Muslim, Ma Huan and envoy of Chinese Emperor Yongle, visited the Java coast in 1416 and reported in his book, Ying-yai Sheng-lan: The overall survey of the ocean's shores' (1433), that there were only three types of people in Java: Muslims from the west, Chinese (some Muslim) and the heathen Javanese. Since the east Javan gravestones were those of Javanese Muslims fifty years before, Ma Huan’s report indicates that Islam may have indeed been adopted by Javanese courtiers before the coastal Javanese.
An early Muslim gravestone date AH 822 (AD 1419) has been found at Gresik an East Javanese port and marks the burial of Malik Ibrahim. As it appears, however, that he was non-Javanese foreigner, the gravestone does not provide evidence of coastal Javanese conversion. Malik Ibrahim was, however, according to Javanese tradition one of the first nine apostles of Islam in Java (the Wali Sanga) although no documentary evidence exists for this tradition. In the late fifteenth century, the powerful Majapahit Empire in Java was at its decline. After had been defeated in several battles, the last Hindu kingdom in Java fell under the rising power of Islamised state Sultanate of Demak in 1520.
West Java
Pires' Suma Oriental reports that Sundanese-speaking West Java was not Muslim in his day. A Muslim conquest of the area occurred later in the sixteenth century. In the early sixteenth century the Central and East Java (home of the Javanese) were still claimed by the Hindu-Buddhist king living in the interior of East Java at Daha (Kediri). The north coast was, however, Muslim as far as Surabaya and were often at war with the interior. Of these coastal Muslim lords, some were Javanese who had adopted Islam, and others were not originally Javanese but Muslim traders settling along established trading routes including Chinese, Indians, Arabs and Malays. According to Piers, these settlers and their descendants so admired Javanese Hindu-Buddhist culture that they emulate its style and were thus themselves becoming Javanese.
Other areas
There is no evidence of the adoption of Islam by Indonesians before the sixteenth century in areas outside of Java, Sumatra, the sultanates of Ternate and Tidore in Maluku, and Brunei and the Malay Peninsula.

source:

http://indahnesia.com/indonesia/HIFISL/the_spread_of_islam_in_indonesia.php

History of Java - Majapahit Empire (1293 - 1500)

The Majapahit Empire was an Indianized kingdom based in eastern Java from 1293 to around 1500. Its greatest ruler was Hayam Wuruk, whose reign from 1350 to 1389 marked the empire's peak when it dominated other kingdoms in the southern Malay Peninsula, Borneo, Sumatra, Bali, and the Philippines.
The Majapahit empire was the last of the major Hindu empires of the Malay archipelago and is considered one of the greatest states in Indonesian history. Its influence extended to states on Sumatra, the Malay Peninsula, Kalimantan and eastern Indonesia.
Historiography
The detailed history of Majapahit is not very clear. The main sources that are used by historians are: the Pararaton ('Book of Kings') written in Kawi language and Nagarakertagama in Old Javanese. Pararaton is mostly about Ken Arok (the founder of Singhasari) but includes a number of shorter narrative fragments about the formation of Majapahit. Nagarakertagama, on the other hand, is an old Javanese epic poem written during the Majapahit golden age under the reign of Hayam Wuruk after which events are not so clear. In addition, there are some inscriptions in Old Javanese and Chinese records.
The accuracy of all of the Javanese sources is in dispute. There is no doubt that they incorporate some non-historical, mythological elements, and some scholars such as C. C. Berg consider the entire corpus to be not a record of the past, but a supernatural means by which the future can be determined. However, most scholars do not accept this view, as the basic outline corresponds with Chinese records that could not share this intention. The list of rulers and the nature of the state, in particular, seem rather certain.
Formation
After defeating Srivijaya in Java in 1290, Singhasari became the most powerful kingdom in the area. Kublai Khan, the ruler of the Chinese Yuan Dynasty, challenged Singhasari by sending emissaries demanding tribute. Kertanegara, the last ruler of Singhasari, refused to pay the tribute. In 1293, Kublai Khan sent a massive expedition of 1,000 ships to Java.
By that time, a rebel from Kediri, Jayakatwang, had usurped and killed Kertanagara. Raden Wijaya, Kertanegara's son-in-law, allied himself with Yuan's army to fight against Jayakatwang. Once Jayakatwang was destroyed, Raden Wijaya forced his allies to withdraw from Java by launching a surprise attack. Yuan's army had to withdraw in confusion as they were in hostile territory. It was also their last chance to catch the monsoon winds home; otherwise, they would have had to wait for another six months on a hostile island.
In AD 1293, Raden Wijaya founded a stronghold. The capital was named Majapahit, from maja (a fruit name) and pahit (or bitter). His formal name was Kerjarajasa Jayawarddhana. The new kingdom faced challenges. Some of Kertarajasa's most trusted men, including Ranggalawe, Sora, and Nambi rebelled against him, though unsuccessfully. It was suspected that the mahapati (equal with prime minister) Halayudha set the conspiracy to overthrow all of the king's opponents, to gain the highest position in the government. However, after following the death of the last rebel Kuti, Halayudha was captured and jailed for his tricks, and then sentenced to death. Wijaya himself died in AD 1309.
Wijaya's son and successor, Jayanegara was notorious for immorality. One of his sinful acts was taking his own step-sisters as wives. He was entitled Kala Gemet, or "weak villain". In AD 1328, Jayanegara was murdered by his doctor. His stepmother, Rajapatni, was supposed to replace him, but Rajapatni retired from court to become a bhiksuni (a female Buddhist monk) in a monastery. Rajapatni appointed her daughter, Tribhuwana Wijayatunggadewi, as the queen of Majapahit under Rajapatni's auspices. During Tribhuwana’s rule, the Majapahit kingdom grew much larger and became famous in the area. Tribhuwana ruled Majapahit until the death of her mother in AD 1350. She was succeeded by her son, Hayam Wuruk.
Golden age
Hayam Wuruk, also known as Rajasanagara, ruled Majapahit in AD 1350–1389. During his period, Majapahit attained its peak with the help of his prime minister, Gajah Mada. Under Gajah Mada's command (AD 1313–1364), Majapahit conquered more territories. In 1377, a few years after Gajah Mada's death, Majapahit sent a punitive naval attack against Palembang, contributing to the end of the Srivijayan kingdom. Gajah Mada's other renowned general was Adityawarman, known for his conquest in Minangkabau.
The nature of the Majapahit empire and its extent is subject to debate. It may have had limited or entirely notional influence over some of the tributary states in included Sumatra, the Malay Peninsula, Kalimantan and eastern Indonesia over which of authority was claimed in the Nagarakertagama. Geographical and economic constraints suggest that rather than a regular centralised authority, the outer states were most likely to have been connected mainly by trade connections, which was probably a royal monopoly. It also claimed relationships with Champa, Cambodia, Siam, southern Burma, and Vietnam, and even sent missions to China.
Although the Majapahit rulers extended their power over other islands and destroyed neighboring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago. About the time Majapahit was founded, Muslim traders and proselytizers began entering the area.
Decline
Following Hayam Wuruk's death AD 1389, Majapahit power entered a period of decline with conflict over succession. Hayam Wuruk was succeeded by the crown princess Kusumawardhani, who married a relative, Prince Wikramawardhana. Hayam Wuruk also had a son from his previous marriage, crown prince Wirabhumi, who also claimed the throne. A civil war, called Paregreg, is thought to have occurred from 1405 to 1406, of which Wikramawardhana was victorious and Wirabhumi was caught and decapitated. Wikramawardhana ruled to 1492 AD and was succeeded by his daughter Suhita, who ruled from 1426 to 1447 AD. She was the second child of Wikramawarddhana by a concubine who was the daughter of Wirabhumi.
In 1447, Suhita died and was succeeded by Kertawijaya, her brother. He ruled until 1451 AD. After Kertawijaya died, Bhre Pamotan became a king with formal name Rajasawardhana and ruled at Kahuripan. He died in 1453 AD. A three year kingless period was possibly the result of a succession crisis. Girisawardhana, son of Kertawijaya, came to power 1456. He died in 1466 AD and was succeeded by Singhawikramawardhana. In 1468 AD Prince Kertabhumi rebelled against Singhawikramawardhana promoting himself king of Majapahit.
Singhawikramawardhana moved the Kingdom’s capital to Daha and continued his rule until he was succeeded by his son Ranawijaya in 1474 AD. In 1478 AD he defeated Kertabhumi and reunited Majapahit as one Kingdom. Ranawijaya ruled from 1474 AD to 1519 AD with the formal name Girindrawardhana. Nevertheless, Majapahit's power had declined through these family conflicts and the growing power of the north-coastal kingdoms in Java.
Majapahit found itself unable to control the rising power of the Sultanate of Malacca. Dates for the end of the Majapahit Empire range from 1478 (that is, 1400 Saka, the ends of centuries being considered a time when changes of dynasty or courts normally ended) to 1527. After a series of battles with the Sultanate of Demak, the last remaining courtsmen of Majapahit were forced to withdraw eastward to Kediri; it is unclear whether they were still under the rule of the Majapahit dynasty. This small state was finally extinguished at the hands of the Demak in 1527. A large number of courtiers, artisans, priests, and members of the royalty moved east to the island of Bali; however, the crown and the seat of government moved to Demak under the leadership of Pengeran, later Sultan Fatah. The Muslim emerging forces defeated the local Majapahit kingdom in the early 16th century.
Culture
The capital was grand and known for its great annual festivities. Buddhism, Shaivism, and Vaishnavism were all practiced, and the king was regarded as the incarnation of the three. The Nagarakertagama does not mention Islam, but there were certainly Muslim courtiers by this time.
Although brick had been used in the candi of Indonesia's classical age, it was Majapahit architects of the 14th and 15th centuries who mastered it. Making use of a vine sap and palm sugar mortar, their temples had a strong geometric quality.
Legacy
For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates of Demak, Pajang, and Mataram sought to establish their legitimacy in relation to the Majapahit. The Demak claimed a line of succession through Kertabumi, as its founder, Raden Patah, in court chronicles was said to be the son of Kertabumi with Putri Cina, a Chinese princess, who had been sent away before her son was born. Sultan Agung's conquest of Wirasaba in 1615, led by the sultan himself, may have had such importance as it was the location of the Majapahit capital. Central Javanese palaces have traditions and silsilah that attempt to prove links back to the Majapahit royal lines - usually in the form of a grave as a vital link in Java - where legitimacy is enhanced by such a connection. Bali in particular was heavily influenced by Majapahit and they consider themselves to be the true heirs of the kingdom.
Modern Indonesian nationalists, including those of the Indonesian National Revival of the early 20th century, have invoked the Majapahit Empire as an example of greatness in Indonesia's past and a precedent for the current political boundaries of the republic. In its propaganda from the 1920s, the Communist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticized Majapahit. It was invoked by Sukarno for nation building and by the New Order as an expression of state expansion and consolidation. Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java.
Majapahit had a momentous and lasting influence on Indonesian architecture. The descriptions of the architecture of the capital's pavilions (pendopo) in the Nagarakertagama (see the quotation above) invokes the Javanese Kraton and also the Balinese temples and compounds of today.

source:
http://indahnesia.com/indonesia/HIFMAJ/majapahit_empire.php

History of Java - Singhasari (1222 - 1292)

Singhasari was a kingdom located in east Java between the 1222 and the 1292.
Formation
Singhasari was founded by Ken Arok, whose story is a popular children's tale in Central and East Java. Ken Anrok was an orphan who grew up in Kediri and a cunning thief. His reputation was such that Kertajaya of Kediri ordered the ruler of Tumapel, Tunggul Ametung to arrest him.
Tunggul Ametung had a beautiful wife, Ken Dedes whom he took by force. Ken Arok happened upon her by chance, and had a premonition that he had to have her as his wife at all costs. To accomplish this, Ken Arok went to a famous swordsmith Mpu Gandring and asked him to make a sacred Keris to use for this mission. The process of making a sacred sword involved performing rituals and took longer than Ken Arok had the patience for. In his anger he took the unfinished sword from Mpu Gandring and killed him with it. With his last breath, Mpu Gandring cursed Ken Angrok and the next 7 generations of his descendants to death by the same sword.
Ken Arok managed to kill Tunggul Ametung and blamed another petty thief for the murder. He presented himself as a jagoan, a champion of the people, took Ken Dedes as his wife and made himself ruler of Tumapel. At this time Ken Dedes was pregnant with Tunggul Ametung's child.
The ambition of Ken Arok did not stop in Tumapel. In 1222, at the battle of Ganter he defeated Kertajaya of Kediri and founded the new kingdom of Singhasari. Kediri became a fief under the kingdom of Singhasari.
Ken Arok was the first king of Singhasari, and true to the curse was killed by his son in law, Anusapati, using the keris of Mpu Gandring. Anusapati was killed in turn with the same Keris. He was killed by Panji Tohjaya, son of Ken Arok and his concubine Ken Umang.
The Fall of Singhasari
In Kertanegara's reign, an embassy from the Mongol Khan, Kubilai Khan came to Singhasari and demanded submission. Kertanegara took the order as an insult and slashed the envoys' faces before allowing them to return to Beijing. In preparation for the invasion threat from the powerful Emperor of Yuan Dynasty, Kertanegara sent a huge portion of his army to conquer Malay Peninsula to stop the Chinese Invasion from land. This expedition was called the Pamelayu expedition. In the mean time, Jayakatwang, one of his vassal, Lord of Kediri, a fief of Singhasari, rebelled and killed Kertanegara with a surprise attack during a Holy Festival.
When the Mongol fleet arrived, Kertanegara's son in law and supreme commander, himself a descendant of Ken Anrok, Raden Wijaya, manipulated them into fighting the usurper Jayakatwang. The Mongols didn't realize that they destroyed a different kingdom. Before they realized what had happened, Wijaya attacked his former allies when they were feasting in victory, thus drove them from Java. Wijaya founded the new kingdom of Majapahit.
The rulers of SinghasariKen Arok 1222 - 1227 Anusapati 1227 - 1248 Panji Tohjaya 1248 Wisnuwardhana 1248 - 1268 Kertanegara 1268 - 1292

Source:

http://indahnesia.com/indonesia/HIFSIN/singhasari.php

History of Java - Kingdom of Mataram (752 - 1045)

Mataram was an Indianized kingdom based in Central Java between the 8th and 10th centuries AD and was established by a raja of the same name. Although initially eclipsed in power by the rival Sailendra Dynasty, by 850 it had become the dominant power in Java and was a serious rival to the hegemonic Srivijaya Empire.
From the time of its founding until 928, the kingdom was ruled by the Sanjaya Dynasty, at which point the centre of the kingdom was moved from Central Java to East Java by Mpu Sindok, who established the Isyana Dynasty. The move may have been caused by an eruption of the volcano Gunung Merapi or a power struggle.
The first king of Mataram was Sanjaya, who left inscriptions in stone, although little is known about the kingdom at this time due to the dominance of the Sailendra. The monumental Hindu temple of Prambanan in the vicinity of Yogyakarta was built by Daksa, and Dharmawangsa ordered the translation of the Mahabharata into Old Javanese in 996.
The kingdom collapsed at the end of Dharmawangsa's reign under military pressure from Srivijaya. Airlangga, a son of Udayana of Bali and a relative of Dharmawangsa re-established the kingdom (including Bali) under the name of Kahuripan. In 1045 Airlangga abdicated his throne to resume the life of an ascetic, and divided the kingdom between his two sons, Jangala and Kediri and from this point on the kingdom is known as Kediri.

List of rulers
Sanjaya (835-838) Pikatan (838-850) Kayuwani (850-898) Balitung (898-910) Daksa (910-919) Tulodong (919-924) Wawa (924-929) Mpu Sindok (929-947) Sri Isyana Tunggawijaya (947-985) Dharmawangsa (985-1006)

Source:

http://indahnesia.com/indonesia/HIFKIN/kingdom_of_mataram.php

History of Java - Sailendra (8th Century - 832)

The Sailendra Kingdom was, at its foundation, the leading kingdom to emerge in Java.
Origins
The earliest Sailendra inscription dates from 778 CE (the Kalasan Inscription). Sailendra power centred on the Kedu Plain in south-central Java, an area where wet-rice or sawah cultivation flourished and whose location made it secure from sea-borne raids frequent on the north coast of the island.
The ecology of the Kedu Plain required cooperation in the allocation of water among rice cultivators. Local ruling lineages emerged to control and coordinate water in each stream or river basin. According to Clifford Geertz, wet-rice requires extensive work on drainage, canals, and terracing. A lineage which can mobilize labor from more than one basin can dominate other local lineages. The Sailendra mobilized labor across the boundaries of each basin by the use of symbolic power associated with the use of Hindu and Buddhist rituals including Sanskrit inscriptions, an Indianized court and the construction of a kraton, temples and monuments.
The kings of Sailendra adopt the concept of Dewa-Raja (God-King) and believed that the King has divine power as living god among his subjects. This concept probably applied to assure and exercise the King's immense power, dominations and influence to local lineages.
History
The dynastic name assigned by historians, Sailendra, from Saila-Indra meant "lord of the mountain". That title was probably chosen to recall the title sailaraja (king of the mountain) used by the kings of Funan, from whom the dynasty claimed descent. The title appears frequently in Sailendra epigraphy. It is not necessarily the name used by the ruling lineage. The Srivijayan rulers frequently described themselves as Sailendra in India for reasons which are not well understood.

After the formation of Srivijaya, The Sailendra maintained close relations, including marriage alliances with Srivijaya. The mutual alliance between the two kingdoms ensured that Srivijaya need not fear emergence of a Javanese rival and that the Sailendra had access to the international market. The Sailendra participated in the Spice Route trade between China and India, but their level of participation never rivalled that of Srivijaya. Intensive rice cultivation was the foundation of the Sailendra kingdom.
The Sailendra covered the Kedu Plain with Vajrayana Buddhist shrines and temples celebrating and affirming their power. The Borobudur temple complex, built between 778 and 824 CE was the greatest accomplishment of the Sailendra. Borobudur was the first great Buddhist monument in Southeast Asia and influenced the construction of later monuments, such as Angkor Wat in Cambodia.

At its peak the Sailendra kingdom ruled the eastern two-thirds of Java, Bali, Lombok, coastal areas of Kalimantan, southern Sulawesi, and the Funanese successor state of Water Chenla. Around 800 AD, Jayavarman II, the founder of Khmer Empire lived as a prince at the court of Sailendra. He probably lived here as a prisoner or for his education. In 802 he return to Cambodia and declared himself the God-King Jayavarman II and declared full independence from Java. This record has rising speculations that Cambodia might have been the dependant vassal of Java. He probably heavily influenced by the refined art and culture of Javan Sailendra, that's include the adoption of the concept of divine Dewa-Raja (God-King) into Khmer's court which is prominent in Sailendra dynasty.
Collapse
According to the traditional account, the Sailendra kingdom came to an abrupt end when a prince from the rival Hindu Sanjaya Dynasty, named Rakai Pikatan, displaced them in 832. Rakai Pikatan, who was the crown prince of the Sanjaya Dynasty, wedded Pramodhawardhani, a daughter of Samaratunga, king of Sailendra. The Sailendra prince, an infant at the time, was taken into the forest and hidden. In 850 CE that prince, Balaputra, attempted to regain the Sailendra throne. He was defeated and fled to Srivijaya where he took the throne of that kingdom with little opposition. The traditional biography of many Javanese kings includes a period of exile or hiding.
Some historians describe the Sailendra collapse as a retreat to Sumatra, implying that the dynasty also ruled Srivijaya. It is possible that Balaputra was a Srivijayan prince with a maternal link to the Sailendra and that his attack on Java was a Srivijayan attempt to annex the former Sailendra domain. The hostile relations between Srivijaya and Mataram tend to confirm the thesis. The Sanjaya Dynasty went on to establish the Javanese kingdom of Mataram. The relative chronology of the Sailendra and the Sanjaya dynasty is not well understood. A similar problem exists in defining the respective territories ruled by the Sailendra and Sanjaya.
source:

The Javanese Primbon

The traditional Javanese philosophy is basically based on sincretism between Hinduism and Islamic heritage. What I meant by Javanese people is those people who living in central and eastern Java island, Indonesia. The special Javanese philosophy is based on what so called Primbon - the mythical dictionary of Java. The traditional Javanese people used primbon to set up a new house, preparing a new life, marriage and other day to day living.

The most popular Javanese Primbon is Kitab Primbon Betaljemur Adammakna, a mythical heritage from old time. The initial manuscript on Betaljemur Adammakna is belong to Kangjeng Pangeran Harya Tjakraningrat ing Ngayogyakarta Hadiningrat (Your Highness Princess Harya Tjakraningrat from Yogyakarta Palace. The Betaljemur Adammakna is acknowledged as the mother of every other Javanese primbon, because it is compiled from ten other primbons:

* Kitab Primbon Betaljemur Adammakna
* Kitab Primbon Lukmanakim Adammakna
* Kitab Primbon Atassadhur Adammakna
* Kitab Primbon Bektijammal Adammakna
* Kitab Primbon Shahdhatsahthir Adammakna
* Kitab Primbon Qomarrulsyamsi Adammakna
* Kitab Primbon Naklassanjir Adammakna
* Kitab Primbon Quraysin Adammakna
* Kitab Primbon Ajimantrawara, Yogabrata, Yogamantra
* Kitab Primbon Kunci Betaljemur

As the name implies, the influence of Islamic religion is very profound. Almost all of the primbon's title is deriving from Arabic language. This phenomenon shows the impurities or sincretism between old Hinduism/Buddhism Java and Islamic religion. The Islam itself is entering the Java community at fifteenth century, after the collapse of Majapahit kingdom.

The main guidance from primbon is to value the day, date, month and year that we are facing to. What is the good, bad and the destiny of the people. The famous and most remembered things from primbon is the bad day for travel and to do something important. The bad day is classified to different priority. The day are designated as day in a week (Sun-Mon-Tue-Wed-Thu-Fri-Sat) and a pasaran (Javanese day consists 5 days a week - Legi, Paing, Pon, Wage, Kliwon)

* The bad day that can not be used for travelling are: Sunday Paing, Saturday Pon, Friday Wage, Tuesday Kliwon, Monday Legi and Thursday Wage.
* The worst day for travelling are: Wednesday Legi, Sunday Paing, Thursday Pon, Tuesday Wage and Saturday Kliwon.

Another guidance from primbon are the calcuation for successful and happily marriage. They calculate the day and pasaran for each bride and groom and made a simple calculation by summation and division. There are several complicated calculation based on Javanese month and year. Also by counting the number of characters from the name of bride and groom. The bad day also calculated for conducting the wedding.

The primbon also shows the mantra for slametan (the thanksgiving ceremony) and the preparation for food and place. The slametan is conducted for every important events, such as wedding, seven month pregnancy, birth and other things considered important. The traditional medicine for child sickness also described.

source:
http://www.geocities.com/Athens/1440/primbon.html

Javanese Religion

Doctrines
"It is particularly true that in describing the religion of such a complex civilisation as the Javanese any simple unitary view is certain to be inadequate" and there is "much variation in ritual, contrast in belief, and conflict in values... behind the simple statement that Java is more than 90 per cent Moslem" (Geertz 1960, 7).
There are two types of Javanese Islam. The most popular is Agami Jawi, "Javanese religion," which Geertz calls Abangan. The second type is a puritanical Islam known as Agami Islam Santri, "Santri Islam religion," called Islam Santri by Geertz. Sufism or mystical Islam has been of great doctrinal importance in Javanese religion.
Agami Jawi is a complex blending of doctrines and practices. It has a wide range of concepts, views, and values, many being Muslim in origin, such as the belief in God Almighty (Gusti Allah), the prophet Muhammad (kanjeng nabi Muhammad), and other prophets (para ambiya). All actions and decisions are done "in the name of God" (bismillah).
The wali sanga, the nine semihistorical first missionaries of Islam, religious teachers, and some semihistorical figures have their sacred graves (pepundhen) venerated. Religious leaders, healers, wayang puppeteers, and village leaders can become saints while still alive.
The most important Javanese work on the nature of God and man is the seventeenth century Dewaruci, which has a mystical pantheistic view. God can enter any human heart though he is as wide as the oceans and as endless as space. This view became interwoven with Islamic concepts by those who wrote the Serat centhini and the magico-mystical suluk books.
Many Hindu-Buddhist gods called dewata with Sanskrit names are incorporated in Agami Jawi. Dewi Sri comes from Sri, the consort of Vishnu, and in Java is the goddess of fertility and rice.
There are traditional pre-Hindu elements in the religion. Semar is the divine trickster acting as an intermediary between the gods and man, and in the wayang, the shadow-puppet play, he is a clown who is servant and guardian to the heroes of the Bratayuda, the Javanese version of the Mahabharata. Spirits are central to traditional Javanese belief and include ancestral spirits, guardian spirits who are the soul's twin, and guardian spirits of holy places such as old wells, old banyan trees, and caves. There are also ghosts, spooks, giants, fairies, and dwarfs. Magic gives magical power to certain persons and parts of the body, plants, rare animals, and objects. Traditional concepts of death and the afterlife have been influenced by Islam.
At the centre of Javanese religion is the slametan ritual, a communal feast.
Agami Islam Santri doctrines are determined by dogmatic Islamic concepts. The shari'ah, Islamic law, is applied and the dominant legal school is that of al-Shafi'i. Besides the obligatory prayers five times a day, there are voluntary personal prayers called ndonga which can be at any time.

History
Before the coming of Indian religions the early religion of Java was based on ancestor worship, spirits, magical power in natural phenomena, and saced objects used by man.
Trade from South India brought Hinduism in about the fourth century CE. Indian culture and religion was to completely dominate Java for centuries. The first traces of Hindu-Javanese and Buddhist-Javanese civilisation date from the eighth century. From the eighth to the early fifteenth century temples (called candi after a name of the goddess Durga) were built from the Dieng Plateau in Central Java to Candi Kedaton in East Java. The main concentration is in Central and East Java. Near Yogyakarta, the cultural capital of Java, is located the large ninth century Saivite temple of Prambanan as well as the largest Buddhist stupa in the world, Borobudur, built in the same century. The proximity of such important religious complexes shows that Javanese Hinduism and Javanese Buddhism lived peacefully together. Indian civilisation was developed in these ancient empires of Central Java from the eighth to the tenth centuries and in the ancient empires of East Java from the eleventh to the fifteeenth centuries. In East Java this civilisation was more characteristically Javanese.
During the fourteenth century another religion came from India. This was Islam arriving from Gujarat, first becoming established on the north coast of Java at Demak and Gresik. Trade was the main factor involved and a number of powerful Islamic trading cities developed. With a background of mysticism in Javanese Hinduism, mystical Islam or Sufism proved attractive and influenced early Javanese literary works. Puritanical Islam came later with pilgrims returning from the haj, pilgrimage, to Mecca. These mercantile cities undermined the declining Majapahit empire of East Java. Muslim wali or holy men spread Islam into the interior of East and Central Java. The Mataram empire of Central Java resisted Islam, which reached there by force in the second half of the eighteenth century. Hindu-Buddhist centres in Central Java only superficially accepted Islam, and developed the syncretistic Agami Jawi.
Between the sixteenth and eighteenth centuries the Javanese mystical and pantheistic view of God was mixed with Islamic elements.
There have always been numerous kebatinan kejawen, spiritual movements. Kebatinan means the search for truth from the Arabic batin, truth. From the late 1960's there has been a considerable increase in the kebatinan movements.

Symbols
Buddhist and Hindu symbols are found all over Java, reflecting centuries of Indian civilisation. Many of the ancient temples are built in the form of Mount Meru, the cosmic mountain of Indian mythology which is the axis of the world. Borobudur is the supreme example of this. This stone mountain with its thousands of carvings in galleries stretching over five kilometres is a micocosm of life with the different levels of the monument representing the different levels of existence. The central stupa at the top is the symbol of heaven. Many of the deities in Agami Jawi are of Hindu-Buddhist origin.
The puppet figures in the wayang are based on the Mahabharata, though the wayang predates Hinduism coming to Java. The puppets perhaps once represented deceased ancestors. The clown Semar is a survival of early times. Islam banned the human form, causing the puppets to become ugly and grotesque and unlike humans. They became so stylised that they are symbols rather than actual human figures.
Nearly every town on Java has a mosque and minaret, together with the traditional use of Islamic symbols. Those who have been on the haj to Mecca wear a white peci on their head.
The very important slametan ritual is a communal feast which symbolises the mystic and social unity of all taking part, and besides friends, relatives, neighbours, and colleagues, this includes spirits, ancestors, and gods.
Batik may have come from Turkey or Egypt in the twelth century. For seven centuries it was the preserve of women in royal families, who regarded it as a spiritual discipline and form of meditation. The symbols used in batik designs are endless and include ancient stylised symbols as well as traditional, Indian, Chinese, and European motifs, which vary from region to region.

Adherents
Java has a population of 110 million. 97.3 per cent of these are officially Muslim. The remainder are Roman Catholics, Protestants, or Buddhists. In South Central Java there are recent converts to Hinduism (Koentjaraningrat in Eliade 1987, Vol. 7, 559). Only 5-10 per cent follow Agami Islam Santri with 30 per cent following Agami Jawi. The rest are only nominal Muslims called abangan, whose religion is based more on animism, mysticism, Javanese Hinduism and Javanese Buddhism. In Central Java there are large areas that are still Hindu-Buddhist (Dalton 1988, 155).
In 1982 the province of Central Java had 93 kebatinan movements with a total of 123,570 adherents. Nineteen of the most important ones are in Surakarta with about 7,500 adherents. The four largest movements are Susila Sudi Darma (SUBUD), Paguyuban Ngasti Tunggal (PANGESTU), Paguyuban Sumarah, and Sapta Darma. Kebatinan movements can be found all over Java, though, and are divided into aliran kecil, small movements of not more than two hundred adherents, and aliran besar, large movements with thousands of adherents (Koentjaraningrat in Eliade 1987, Vol. 7, 562). There are estimated to be 148 religious sects on Java, mainly in Central and East Java (Dalton 1988, 155)
The Sultan of Yogyakarta is looked upon as a god by his followers.

source:
http://philtar.ucsm.ac.uk/encyclopedia/indon/java.html

Presentday Javanese mysticism

As seen above Indonesian mysticism developed in many forms, some clouding its deep inner essence.

It is regrettable that younger Indonesian generations seem to have lost interest to develop their innate gift to transcend sensory reality to tune into their deepest spiritual nature, especially in the present strive between religious factions. Syncretism, characteristic of Javanese mysticism, is known to bridge outer differences and foster understanding between all people.
May be the day will come that the tremendous value of Javanese mysticism will be rediscovered. Its great tradition may need to be transplanted in order to be brought into blossom again.
Incense, flowers are powerful communication tools

If the above gives the impression that mysticism has disappeared from Javanese life the Jakarta Post ran a series of articles on mysticism in August 2002. Some of its contents:

Mysticism has become a part of modern people's lives. Those seeking advice from psychics include educated people and even those who are religious, such as Minister of Religious Affairs Said Agil Al Munawar. Less than two weeks ago, the minister made headlines when he ordered a treasure hunt at a protected heritage site in Bogor, West Java, following the advice of a psychic. [In Indonesian, "psychic" = "kejiwaan."]

Agil said that if the treasure was found, it would be able to cover the country's foreign debt of US$130 billion. The Jakarta Post is running a series of stories surrounding mysticism. This story and a related one on page 8 on August 26,2002, were written by Muninggar Sri Saraswati.

While cellular phones and the Internet are the most popular methods of communication by urbanites, there are some who choose kemenyan (incense) and flowers. Some people in Java burn incense and put flowers sprayed with perfume to communicate with spirits of the dead to gain peace of mind, solve problems in life or cure diseases.

The employee of a private company in the Kuningan area of South Jakarta, Soenaryo told The Jakarta Post that he started seeing a spiritualist five years ago when he was facing a problem at his company.
"Nobody could help me at the time. A friend of mine suggested that I see a spiritualist and I did. The spiritualist told me that I have to burn incense and put a plate of flowers and two eggs in my room while I meditated," Soenaryo said.

Although he felt a bit awkward, he obeyed the order and requested the spirits of his ancestors to ask God to help him. Amazingly, Soenaryo found a solution to the problem and he was promoted. He has since become a loyal client of the spiritualist's, who lives in Paseban, Central Jakarta. He has also regularly provided offerings, particularly when he has a problem in life.
"It's only a medium to God, which you might think is strange," said Soenaryo, adding that he makes the offerings every kliwon, or once every Javanese five-day week.

Another customer, Warti, told the Post that she bought incense and flowers for her employer, a middle-aged woman who is a banker.
"She has given offerings and burned incense for two years, when her marriage was in trouble. She usually does it in the morning. She also takes baths with petals in the water at night," said the maid, who buys the items for her every Friday.

Marni, an incense and flower vendor, said that business had been brisk since she opened shop 10 years ago, with most people buying the items usually for funeral rituals.
"The number of people buying these items for mystical purposes started to increase during the economic crisis," she said, referring to the Asian crisis which hit the country in 1997.

Another vendor at Rawa Belong market, West Jakarta, agreed. "There are not as many people buying flowers and incense for mystical purposes as those who buy them for funeral rituals, but they are loyal customers. They come once a week or twice a month," said Tedi, who has been in the business for over eight years.
Trances in modern Indonesian society

Spiritual fervour - going into a trance - is a rather common phenomenon in Indonesia, particularly among factory workers.
All over the Indonesian archipelago there are reports of schoolchildren, young women and factory workers going into mass trances or speaking in tongues.

National television showed in February 2008 eleven students and five teachers going into mass trance in a classroom. About 50 female workers at a garment factory near Jakarta were reported to have gone into a collective trance in June 2007, weeping and jerking their bodies around.

Religion, education and development have done little to halt widespread acceptance of the supernatural in Indonesia. In Indonesia, trance is tied up with culture, explained Lidia Laksana Hidajat, from the psychology faculty of Jakarta's Atma Jaya University.

Lina, 23, said she has been possessed many times in the past six years, always by the same "jinn" or evil spirit. Its face is exactly the same face as my older sister but the body is hard to make out. It calls my name but if I follow it, it disappears, she said. Lina said that mass trances were so common at the Malang cigarette factory, where she worked, that she quit eventually .

Indonesian media reported a group trance among workers at Bentoel's cigarette factory in Malang, Java, in March 2006. Hidajat interviewed 30 of the affected women, who say they were sitting in rows in a long hall, rolling the cigarettes by hand when it happened. They were working in silence. That's one of the requirements of a trance to happen - it's usually quiet and when they are engaged in monotonous activity, she said.
Suddenly, one of the workers started screaming and her body went stiff. The one next to her started crying and went stiff too, triggering a domino effect. A Muslim leader was summoned, but his prayers had no effect. The exhausted women fell asleep and when they awoke they remembered nothing.

Hidajat found there were common factors between the trance victims she interviewed.
Often they are people who are very religious or under pressure. They were also from low socio-economic backgrounds, she said.

Eko Susanto Marsoeki, the director of Malang's Lawang Psychiatric Hospital, said overwork was closely linked to mass trance incidents in factories. Often it is a form of protest that will not be dealt with too harshly, he said.

When more than 30 students at Kalimantan's Pahandut Palangka Raya High School fell into a trance in November, they blamed a spirit in a nearby tree. During the morning flag-raising ceremony, one of the girls started screaming and couldn't move. Soon her friends joined in until more than 30 of them were screaming and fainting, the deputy principal, Friskila said. Some of the girls woke from the trance after a student played a Muslim prayer ring tone on her mobile phone. Others were taken by their parents to local witchdoctors.

Friskila, however, favours a less superstitious explanation.
They are bored, tired and then this happened, she said. They all got a day off school.

source:
http://www.xs4all.nl/~wichm/javmys1.html

ANTHROPOLOGY AND JAVANESE MYSTICAL MOVEMENTS-5

Postwar spiritual movements

In colonial times the Dutch Government kept a sharp eye on these movements including the tarekat Sufi brotherhoods who often stirred up uprisings fired by messianic and millenarian expectations. The Indonesian Government followed this policy because it was afraid of communist infiltration into these groups. To keep an eye on them it required the mystical movements (aliran kepercayaan ) to be registered.
In 1947 Subud was registered in Yogyakarta as being founded in Semarang in 1932.
The Bureau for Supervision of Religious Movements (Pakem) under the Ministry of Religious affairs had in 1964 360 movements registered. In 1982 there were 93 groups with in total 123,570 members in Central Java alone.
Pangestu claims to have 50.000 members, Sapta Darma 10.000.

Some aliran kebatinan (another name for spiritual movements) who lean towards Islam dislike being equated with the more obscure Javanese sects who are not averse towards guna-guna, Javanese black magical practices. These groups are formed around a teacher, who claims to have received enlightment (Wahyu).
Hundreds of such groups are known to exist. Their gurus usually claim originality for their revelation or intuitive insight while rejecting knowledge from books or the influence of tradition. When the guru dies, the group often dissolves.

Sumarah
A dissertation (D.G.Howe) and a thesis (Paul Stange) have been devoted to this brotherhood. Its founder, Sukinohartono, was opened by Subud helper Wignosupartono. The latter was known for his healing powers and was also the first person to be opened by Pak Subuh, founder of Subud. Sukinohartono had himself a revelation thereafter in 1932. He underwent a series of experiences from 1935 until 1937. After an intense cleansing Sukino was given to understand that he would receive guidance through hakiki and the angel Gabriel. He was taken in sequence through nine spiritual stages. Stange: "The dimensions he passed through parallel the realms discussed in classical mystical literature, mirror the descriptions found in wayang and Sufism."

Sukinohartono reported a.o. encounters with Jesus Christ and Prophet Muhammad. In 1949 Sukinohartono had another revelation. Neighbours related that they had seen a wahyu celestial light fall on Sukino's house during the night. Sukino also received "clear guidance to the effect that he had to lead humanity toward total submission to God."

In Sumarah there were two levels of practice: kanoman and kasepuhan. Kanoman exercises took three principal forms: karaga, meaning automatic movement; karasa: sensitizing of intuition; and kasuara: spontaneous speech. These were understood as being the result of the movement of God's power within the candidate.

For elders and those mature in spirit was a second initiation: the kasepuan silent meditation. The latter became the standard practice. The kanoman exercise came in disregard after 1949. The same applied to the separation of the sexes and facing Mecca during the exercise. In the early days there was also an intense "checking" of members' progress.

On their website Sumarah is explained as follows: "Sumarah is a philosophy of life and a form of MEDITATION that originally comes from Java, Indonesia. The practice is based on developing sensitivity and acceptance through DEEP RELAXATION of body, feelings and mind. Its aim is to create inside our self the inner space and the silence necessary for the true self to manifest and to speak to us. The word Sumarah means total surrender, a confident and conscious surrender of the partial ego to the universal self. The total surrender is to Life."

Recently meditation workshops all over the world have sprung up. See Sumarah Meditation International Network links below.

Subud
Subud has a place apart amongst these kepercayaan. In most movements meditation is being practised. Subud appears to lean most to the Sufi tarekat tradition, yet bears santri and priyayi influences. Their spiritual excercise, the latihan, appears to be quite unique, however. I have yet to come across a similar exercise in the descriptions of other disciplines. Of course, if one were to term the latihan "ecstatic" several other parallels may be found in other countries and in history (early Christianity).

source:
http://www.xs4all.nl/~wichm/javmys1.html

ANTHROPOLOGY AND JAVANESE MYSTICAL MOVEMENTS-5

The mystical Baduys

In West Java, near the city of Rangkasbitung, South Bantam, lies the mysterious Baduy territory. Outsiders may not enter it. The Baduys guard zealously the mysteries of Javanese mysticism from the dawn of Javanese history. They were respected and consulted by the Javanese Sultans on East Java in olden times as well as the recent rulers of Indonesia. Their territory has no direct goverment interference and as money is taboo there no taxes are levied there.

In the heart of Baduy country, enclosed by a jungle, lies the megalitic sanctuary Sasaka Domas, or Many Stones. No one is allowed to come near it.

The Baduys are regarded as one of the last surviving mandala communities on Java. Members of these communities lived an ascetic life, based on guide lines of the old Sundanese -Hindu/Buddhistic/animistic beliefs, known as Kejawen. It withstood the Islamizing of the country. The Baduy call their religion Sunda Wiwitan [earliest Sundanese]. They were almost totally free of Islamic elements (except those imposed over the past 20 years), they also display very few Hindu characteristics.

Based on a system of taboos, the Baduy religion is animistic. They believe spirits inhabit the rocks, trees, streams and other inanimate objects. These spirits do good or evil depending on one’s observance of the taboos. Thousands of taboos apply to every aspect of daily life.Their lives are governed by interdictions as to possessing property, keeping cattle, laying out sawahs (rice fields), cultivating new products, etc. Their priest-kings are not allowed to leave the territory, to pass the night outside their village, or to communicate with outsiders. The Baduy grow all their own food and make their own tools and clothes. They reject any introduction of artifacts from outside.

Outsiders are not allowed to enter the inner domain which is inhabited by forty families dressed mostly in white. Population is strictly limited. When the limit is exceeded, the surplus population is sent away to live outside the community as Outer Baduy. Though they try to observe the taboos of the Inner Baduy, there is much pressure on them to relax the rules. Even so, they maintain their identity as Baduy to a remarkable degree.

The Indonesian government has attempted to socialize them, and this effort was claimed to have led to a greater openness among the Baduy to the idea of communicating with the outside world. It remains to be seen if this opening up will not lead to a loss of this precious enclave of Javanese mysticism.
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source:
http://www.xs4all.nl/~wichm/javmys1.html