scholarly journals PERAN BANGSA HADRAMAUT DALAM ISLAMISASI DI PANTAI BARAT KALIMANTAN

Jurnal Dakwah ◽  
2021 ◽  
Vol 21 (1) ◽  
pp. 1-24
Author(s):  
Abu Bakar Abu Bakar
Keyword(s):  
Research Methods ◽  
West Coast ◽  
Field Studies ◽  
Complete Data ◽  
Oral Traditions ◽  
The West ◽  
Research Results ◽  
Xviii Century ◽  
History Of ◽  
In The Beginning

This research seeks to find the Hadramaut Nation’s roles in the process of Islamic development in the area. The history of their arrival and trace in this context needs to be found to support the argumentation of the research results. Academically this research reinforces the theory of Hadrami's Islamization building in Indonesia. The discipline of history through interpretive methodologies and stages of research methods is used to uncover the above problems. Historical literature and field studies are combined to obtain complete data to complete the results of the research. The process gave the result that Hadrami began in the beginning of the XVIII century involved in the Islamization starting from Matan, continuing to Mempawah, Kubu, and Pontianak. They carry out this role by building the country, government and propaganda in the community. The Ahlu Sunnah wal Jamaah Islam and the Shafi'iyah school were found as Islamic buildings introduced on the West Coast of Kalimantan. Their footprint is also evidenced by the findings of their graves in a number of areas whose existence also lives in the oral traditions of the local community.Peranan Bangsa Hadramaut sebagai suatu kesatuan etnis dalam islamisasi di Pantai Barat Kalimantan dinilai belum peroleh perhatian memadai dari kalangan akademisi. Penelitian ini berusaha menemukan peranan mereka dalam proses persebaran Islam yang dilakukan melalui kekuasaan di daerah tersebut. Secara akademis penelitian ini menguatkan bangunan teori islamisasi Hadrami di Indonesia. Disiplin ilmu sejarah melalui metodologi interpretatif dan tahapan metode penelitian digunakan untuk mengungkap masalah di atas. Literature sejarah dan studi lapangan dipadukan untuk memperoleh data yang lengkap guna menuntaskan hasil penelitian. Proses tersebut memberikan hasil bahwa Hadrami mulai awal abad ke XVIII terlibat dalam islamisasi mulai dari Matan, berlanjut ke Mempawah, Kubu, dan Pontianak. Mereka melakukan peran tersebut dengan membangun negeri dan pemerintahan yang di dalamnya diserukan dakwah. Islam Ahlu Sunnah wal Jamaah dan mazhab Syafi`iyah ditemukan sebagai bangunan Islam yang diperkenalkan di Pantai Barat Kalimantan. Jejak mereka turut dibuktikan dengan temuan makam mereka di sejumlah daerah yang keberadaannya juga hidup dalam tradisi lisan.   

L'Eviction des Sēfuwa du Kānem et l'origine des Bulāla

1982 ◽  
Vol 23 (3) ◽  
pp. 315-331 ◽  
Author(s):  
Dierk Lange
Keyword(s):  
Thirteenth Century ◽  
Central Government ◽  
Political Influence ◽  
Oral Traditions ◽  
The West ◽  
Lake Chad ◽  
Border States ◽  
Sedentary Population ◽  
The People ◽  
In The Beginning

The Sēfuwa dynasty seized power in Kānem around 1075, but it was only in the beginning of the thirteenth century that the rulers of Kānem were able to extend their authority over Bornū. Prior to this move small groups of Saharan speakers had already established themselves among the Chadic speakers of the Komadugu Yobe valley. Towards the end of the reign of Dūnama Dībalāmi (c. 1210–48) the court of the Sēfuwa itself was shifted to Bornū, mainly as a result of disturbances in Kānem. Indeed, according to oral traditions of the sixteenth century, the Tubu, in alliance with certain members of the Sēfuwa aristocracy, staged a major rebellion against the central government, apparently attempting to resist the strict application of Islamic principles of government by Dūnama Dībalāmi. Towards the end of the thirteenth century powerful rulers were again able to establish the authority of the Sēfuwa on firm grounds: in the east, even on the fringes of Kānem, they brought the situation under strict control and in the west they extended – or confirmed – the political influence of the Sēfuwa dynasty over the focal points of interregional trade which began to rise in Hausaland. Thus Bornū became the central province of the Sēfuwa Empire in spite of the fact that several kings continued to reside temporarily in the old capital of Djīmī situated in Kānem. This major shift of their territorial basis affected the position of the Sēfuwa in their original homelands. Written sources from the end of the fourteenth century show that the increasing involvement of the Sēfuwa in Bornū and its western border states must have changed their attitude towards the people living east of Lake Chad: after having acquired the character of an autochthonous (or national) dynasty of Kānem – in spite of their foreign origin – the Sēfuwa progressively became an alien power in this major Sudanic state, even though the people of Kānem and Bornū were closely related. Furthermore, the rise of a powerful kingdom in the area of Lake Fitrī under the rule of the Bulāla became a serious threat to the Sēfuwa in their original homelands as the warrior aristocracy of the Bulāla state – which must have been of Kanembu origin – remained closely connected with the sedentary population of Kānem. When finally during the reign of 'Umar b. Idrīs (c. 1382–7), the Sēfuwa were forced by the Bulāla to withdraw their forces from Kānem, this territorial loss did not affect the future development of the Empire to the extent that has formerly been supposed, since losses in the east were largely compensated by earlier gains in the west.

The tompon-tany and the tompon-drano in the History of Central and Western Madagascar

1982 ◽  
Vol 9 ◽  
pp. 61-76
Author(s):  
Finn Fuglestad
Keyword(s):  
Seventeenth Century ◽  
West Coast ◽  
Religious Beliefs ◽  
Eastern Coast ◽  
Recent Past ◽  
The West ◽  
Political Consequences ◽  
The People ◽  
History Of ◽  
Conceptual Revolution

At some undefined time in the fairly recent past central and western Madagascar witnessed a conceptual 'revolution' which had far-reaching political consequences. The religious beliefs and symbols which constituted the main ingredients of this 'revolution'--and probably also the people who propagated them--were in some way connected with the Zafindraminia-Antanosy and the Anteimoro of the southeastern and eastern coast. It is quite clear that these and similar groups had been strongly influenced by Islam and that they practiced what could perhaps be described as a corrupt or diluted Islam or a syncretic 'pagan' Muslim religion. (It is significant that as their name indicates the Zafindraminia claim descent from Raminia who they hold to have been the mother of Muhammad.) One of the main ingredients of this religion was the cult of the ody or guardian amulets, objects usually made of wood which are strikingly reminiscent of the so-called “charms” or “gris-gris” sold by Muslim clerics over much of Africa. Another ingredient is represented by the institution of ombiasy. The ombiasy (the main manufacturers of ody) whom the Frenchman Etienne de Flacourt at Fort-Dauphin in the seventeenth century took to be Muslim clerics were originally the “priests” (or the “devins guérisseurs,” according to Hubert Deschamps) of the Anteimoro and the Zafindraminia-Antanosy. Subsequently this institution was disseminated throughout nearly the whole of Madagascar. Yet another ingredient was the system of divination known as sikidy, which also spread to other parts of Madagascar, including Imerina and the Sakalava country.These beliefs, symbols, and institutions deeply influenced the people of the west coast (the present-day Sakalava country) and of central Madagascar (Imerina and Betsileo country).

scholarly journals A Recent History of 14C, 137Cs, 210Pb, and 241Am Accumulation at Two Irish Peat Bog Sites: an East Versus West Coast Comparison

Radiocarbon ◽  
2001 ◽  
Vol 43 (2B) ◽  
pp. 517-525 ◽  
Author(s):  
D Gallagher ◽  
E J McGee ◽  
P I Mitchell
Keyword(s):  
West Coast ◽  
East Coast ◽  
Similar Sequence ◽  
The West ◽  
Nuclear Weapons Testing ◽  
History Of ◽  
The Difference ◽  
The Uk ◽  
Ombrotrophic Peat ◽  
Coast Site

Data on radiocarbon (14C), 137Cs, 210Pb, and 241Am levels in an ombrotrophic peat sequence from a montane site on the east coast of Ireland are compared with data from a similar sequence at an Atlantic peatland site on the west coast. The 14C profiles from the west and east coasts show a broadly similar pattern. Levels increase from 100 pMC or less in the deepest horizons examined, to peak values at the west and east coast sites of 117 ± 0.6 pMC and 132 ± 0.7 pMC, respectively (corresponding to maximal fallout from nuclear weapons testing around 1964), thereafter diminishing to levels of 110–113 pMC near the surface. Significantly, peak levels at the east coast site are considerably higher than corresponding levels at the west coast site, though both are lower than reported peak values for continental regions. The possibility of significant 14C enrichment at the east coast site due to past discharges from nuclear installations in the UK seems unlikely. The 210Pbex inventory at the east coast site (6500 Bq m−2) is significantly higher than at the west coast (5300 Bq m−2) and is consistent with the difference in rainfall at the two sites. Finally, 137Cs and 241Am inventories at the east coast site also exceed those at the west coast site by similar proportions (east:west ratio of approximately 1:1.2).

The Amazons of Dahomey

2020 ◽  
Author(s):  
Agbenyega Adedze
Keyword(s):  
Oral Tradition ◽  
West African ◽  
Oral Traditions ◽  
Historical Evidence ◽  
The West ◽  
West African Coast ◽  
African Coast ◽  
History Of ◽  
French Colonial ◽  
Female Fighters

The Amazons in general come from Greek legend and myth without any palpable historical evidence. However, there is no doubt about the historical female fighters of the erstwhile Kingdom of Dahomey (Danhome or Danxome) in West Africa, which survived until their defeat by the French colonial forces in 1893. The history of the historical Amazons of the Kingdom of Dahomey stems from vast amounts of oral tradition collected and analyzed over the years, as well as written accounts by Europeans who happened to have visited the kingdom or lived on the West African coast since Dahomey’s foundation in the 17th century to its demise in the late 19th century. These sources have been reviewed and debated by several scholars (including Amélie Degbelo, Stanley B. Alpern, Melville J. Herskovits, Hélène d’Almeida-Topor, Boniface Obichere, Edna G. Bay, Robin Law, Susan Preston Blier, Auguste Le Herisse, etc.), who may or may not agree on the narrative of the founding of the kingdom or the genesis of female fighters in the Dahomean army. Nonetheless, all scholars agree that the female forces traditionally called Ahosi/Mino did exist and fought valiantly in many of Dahomey’s battles against their neighbors (Oyo, Ouemenou, Ouidah, etc.) and France. The history of the Ahosi/Mino is intricately linked to the origins and political and social development of the Kingdom of Dahomey. Ahosi/Mino are still celebrated in the oral traditions of the Fon.

scholarly journals Aśu the Convert: A Slave Girl or a Nāyar Land Owner?

2018 ◽  
Vol 6 ◽  
pp. 201-246 ◽  
Author(s):  
Ophira Gamliel
Keyword(s):  
West Coast ◽  
South India ◽  
The West ◽  
Textual Evidence ◽  
Cairo Geniza ◽  
Maritime Networks ◽  
History Of ◽  
Anthropological History ◽  
Shed Light ◽  
Jewish Merchant

Aśu was a twelfth-century woman from the West Coast of South India. She is mentioned as a Tuḷuva “slave girl” (šifḥa) in a deed of manumission authored by Abraham Ben Yijū, a Jewish merchant who lived with her for nearly eighteen years and had children with her. It is thus accepted that Aśu was a manumitted slave. However, there is evidence to the contrary suggesting that Aśu was a member of a matrilineal household of the Nāyar caste of landlords, and that by allying with her, Ben Yijū was establishing a transregional network in collaboration with hinterland Indian merchants. In what follows, I examine the textual evidence from the Cairo Geniza related to the couple and reevaluate it against the anthropological history of Nāyars, especially in relation to their matrilineal inheritance customs and intercaste matrimonial alliances. Arguably, familial alliances such as those of Aśu and Ben Yijū matured into full-fledged communities of Jews, Christians, and Muslims in the region. A better understanding of the relations between these two individuals, Aśu and Ben Yijū, can shed light on the history of the transregional maritime networks and, consequently, on the history of interreligious relations in the Malayalam-speaking region.

Sauce!

2019 ◽  
pp. 21-36
Author(s):  
Esailama G. A. Diouf
Keyword(s):  
African Americans ◽  
North American ◽  
West Coast ◽  
West African ◽  
Early History ◽  
The West ◽  
African Dance ◽  
History Of ◽  
Culture Transmission ◽  
West African Dance

Esailama Diouf delves deep into history and genealogy to detail the significant politico-cultural figures, dance artists, institutions, and cultural nationalist positions that allowed for a reclaimed connection between African diasporic dance forms and spirit knowing. Dismantling still lingering European and North American notions of Africa and African dance and drumming, which permeate the early history of dance in the Americas, Diouf points to restoring notions of genetic birthrights and culture transmission for African Americans through a renaissance of West African dance and music on the West Coast, specifically in California. Her findings give dancers more awareness and understanding and thereby, the chance to embody their claim to spirit through communal African dance and music

An Historical Sketch of Physical Oceanography in Canada

1976 ◽  
Vol 33 (10) ◽  
pp. 2155-2167
Author(s):  
Neil J. Campbell
Keyword(s):  
West Coast ◽  
Inland Waters ◽  
Physical Oceanography ◽  
The West ◽  
Ocean Sciences ◽  
History Of ◽  
The 1960S ◽  
Under Construction ◽  
Historical Sketch

The history of Canadian oceanography is outlined through the contributions of individual scientists and the organization or programs they were associated with from 1890 to the early 1970s. The period up to 1960 reflects not only the scientific and personal efforts of H. B. Hachey, J. P. Tully, W. M. Cameron, and G. L. Pickard, but also their work in establishing oceanography as a science in Canada. The organizational developments which took place in the 1960s and their culmination in the building of the Bedford Institute of Oceanography, the Canada Centre for Inland Waters, and the Institute of Ocean Sciences now under construction on the west coast are described.

URM bearing wall building seismic risk mitigation on the west coast of the United States

2015 ◽  
Vol 48 (1) ◽  
pp. 31-40 ◽  
Author(s):  
Brandon Paxton ◽  
Fred Turner ◽  
Ken Elwood ◽  
Jason M. Ingham
Keyword(s):  
United States ◽  
West Coast ◽  
Seismic Risk ◽  
Risk Mitigation ◽  
The United States ◽  
The West ◽  
Seismic Risk Mitigation ◽  
History Of ◽  
Retrofit Design ◽  
Common Target

Unreinforced masonry (URM) buildings are the most common target for seismic risk mitigation programmes, due to their long history of poor seismic performance. While seismic risk mitigation must make use of sound engineering methodologies, good public policy is at the heart of successful programmes. Past URM seismic risk mitigation efforts on the west coast of the United States are summarized herein, as valuable insights have been gained from both successful and unsuccessful programmes. Programme details such as compliance deadlines, retrofit design techniques, and retrofit/demolition rates are provided for cities throughout California, Oregon and Washington states, and the overall observed effectiveness of mandatory versus non-mandatory seismic strengthening programmes is discussed.

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