Indonesian Journal of Islamic History and Culture <p><a href="" target="_blank" rel="noopener"><strong><img src="/public/site/images/sanusi/Indonesian_Journal_of_Islamic_History_and_Culture1.png" width="200" height="283"></strong></a></p> <p><strong><a href=";1589993407&amp;1&amp;&amp;" target="_blank" rel="noopener">P-ISSN: 2722-8940</a><br><a href=";1589992976&amp;1&amp;&amp;2020" target="_blank" rel="noopener">E-ISSN: 2722-8934</a></strong></p> <p><a href="" target="_blank" rel="noopener"><strong>Indonesian Journal of Islamic History and Culture</strong> <strong>(IJIHC)</strong></a> is a peer-reviewed journal that is committed to the publication of a wide range scholarship in Islamic history and culture, such as the history of science and technology in Islam, Islamic dynasties, Islamic figures, Islamic philology, Islamic archeology, and Islamic arts. In Particular, this journal’s interest is in regional Islamic studies that reflect the diversity of Islamic historical and cultural heritage. The journal is published twice a year, in May and November.</p> The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia en-US Indonesian Journal of Islamic History and Culture 2722-8940 NANDONG: TRADISI LISAN SIMEULUE <p>Simeulue, located in the Indian Ocean, has attracted a lot of people’s attention after the tsunami hit the region in 2004. The low number of casualties in Simeulue compared to other affected made the island a spotlight for further research. Some people argue that some forms of oral traditions exist among the people of Simeulue have played a role in saving many lives from the impact of the disaster. Nandong is a popular oral tradition in Simeulue. This oral tradition is important and considered as local wisdom because it contains norms and values inherited by the Simeulue community from generation to generation. This article aims to explore the substance and existence of this local wisdom in the Simeulue community. This study was conducted using qualitative methods. Our research data were collected during fieldwork through interviews, participant-observation and archival reviews. This research found that nandong is a distinctive oral tradition that is different from other oral traditions exist in Simeulue such as buai, nanga-nanga, tokok-tokok and nafi-nafi. This study argues that nandong is the most influential oral tradition among the Simeulue community. Unfortunately, the future existence of nandong in Simeulue is at risk of extinction since not many people, especially the young generation, in Simeulue today eager learn the rich and profound teachings contained in nandong.</p> Sanusi Ismail Bustami Abubakar Hasbullah Azhari Aiyub Copyright (c) 2020 Indonesian Journal of Islamic History and Culture 2020-07-01 2020-07-01 1 1 1 20 10.22373/ijihc.v1i1.508 FANSUR SEBAGAI KOTA TUA ISLAM <p>Fansur is an ancient Islamic city in Nusantara (the Indonesian archipelago) which was very popular in the past. However, the specific location of the city is still being debated today. Generally, contemporary writers state that Fansur is located in Barus, one of the areas in Central Tapanuli, North Sumatra. This opinion has been challenged from several authoritative sources. To solve the above problems, this research was conducted through an archaeological approach and literature study. Based on archaeological evidence and written sources, Fansur City is located in Lhok Pancu or Lhok Lambaroneujid, one of the coastal areas to the west of the city of Banda Aceh, Aceh. This location fits perfectly with the character of the Fansur location mentioned in ancient records from the Middle East, China and Europe. Due to geological changes that have occurred frequently in the past in the Aceh region, most of the area has been lost and cannot be seen again. The remains of ancient ceramics, tombstones and ancient tomb complex (diway) are archaeological evidence to strengthen the argument that Fansur is an ancient Islamic port city located in the Aceh Besar region, not in Barus, Central Tapanuli.</p> E. Edwards McKinnon Nurdin AR Copyright (c) 2020 Indonesian Journal of Islamic History and Culture 2020-07-01 2020-07-01 1 1 21 31 10.22373/ijihc.v1i1.502 PENGARUH IDENTITAS PESISIR BAGI MASYARAKAT SINGKIL DAN BARUS <p>This study is an attempt to see the similarity of historical and cultural identity between the pesisir communities of Singkil and Barus. The term pesisir identity is to describe the settlements of residents who settled along the coastal areas of Singkil and Barus. Pesisir communities in the two regions are identical with Islamic identity and are influenced by Malay-Minang values and culture. In the context of defining identity, coastal communities tend to position themselves as a more established community, and are often seen as special in the context of social relations than settlements outside the coast (findings in the Singkil community). Even so, in Barus, the coast is defined as limited to the majority Muslim settlements that are historically rooted in the development of Islam in this region. In daily interactions, both coastal settlements (Barus and Singkil) use the same language, pesisir language (Singkil; baapo). Also, this area still leaves many traces of Islamic history archaeologically, as well as being an important trade route for merchants from Minang and Aceh. This research is analytical descriptive with qualitative methods and a grounded research approach and historical methodology. Data collection was carried out in two settlements; Coastal Singkil and Barus. It starts with observation, interview, book study, and finally data analysis. The results showed the existence of coastal communities in the two regions is a continuation of the history of Islamic Fansuri. However, the meaning as a pesisir community between Singkil and Barus is not always the same. There are differences in the context of the structure of society. Singkil pesisir not only shows the extent of majority Muslim settlement, but the status of privilege in the context of identity. In Barus, the meaning of the coastal community is the continuation of the history of Islam in the region, as the Pakpak strengthened there.</p> Muhajir Al-Fairusy Copyright (c) 2020 Indonesian Journal of Islamic History and Culture 2020-08-27 2020-08-27 1 1 32 50 10.22373/ijihc.v1i1.584 KERAMIK ASIA TENGGARA DARI SITUS LAMREH, ACEH-INDONESIA <p>Artikel ini bertujuan untuk mengidentifikasi keramik-keramik Asia Tenggara di situs Lamreh, Aceh-Indonesia. Keramik diperoleh dari hasil survei sistematik yang dilakukan pada tahun 2017. Semua keramik yang ditemukan dianalisis untuk menghasilkan sebuah klasifikasi lengkap keramik Asia Tenggara di situs Lamreh. Oleh karena itu, untuk menjawab permasalahan tersebut maka digunakan dua jenis analisis yaitu analisis morfologi untuk mengetahui jenis, bentuk dan hiasan keramik berdasarkan negara penghasilnya dan analisis perbandingan atau perbandingan relatif untuk menentukan usia keramik. Hasil analisis mendapati keramik-keramik Asia Tenggara di situs Lamreh berasal dari tiga negara yaitu Vietnam, Thailand dan Myanmar. Jenis keramik Vietnam yang ditemukan ialah keramik monokrom putih dengan motif hitam di bawah glasir yang dihasilkan di dapur Thanh-Hoa abad ke-14 Masehi. Kemudian, jenis keramik Thailand yang ditemukan adalah keramik Sukothai dan Si-Satchanalai yang dihasilkan pada abad ke-15 Masehi di utara Thailand. Terakhir adalah kendi hitam Myanmar yang dihasilkan di dapur Martavan pada abad ke-15 Masehi. Keramik-keramik Asia Tenggara dari abad ke-14 sehingga 15 Masehi tersebut adalah bukti nyata tentang kontak kebudayaan dan hubungan ekonomi antara Lamreh-Aceh dengan Asia Tenggara (Vietnam, Thailand dan Myanmar) sejak 700 tahun lalu.</p> Amir Husni Husaini Ibrahim Marduati Mokhtar Saidin Copyright (c) 2020 Indonesian Journal of Islamic History and Culture 2020-07-01 2020-07-01 1 1 51 62 10.22373/ijihc.v1i1.503 PEKAN KEBUDAYAAN ACEH DALAM PERSPEKTIF HISTORIS <p>This article is entitled Pekan Kebudayaan Aceh (Aceh Cultural Week) in Historical Perspective. Aceh Cultural Week or PKA is a cultural event displaying cultural richness through cultural attractions, artistic performances, exhibitions and cultural seminars. The purpose of this research is to find out the early history of PKA implementation and its development, impact, shifting in the initial PKA values and objectives, as well as criticism and input on the implementation of PKA. This study uses the historical method through heuristic steps, interviews, source criticism, interpretation, and historiography or history writing. The results of this study explain that the Aceh Cultural Week has been implemented for seven times where firstly held was in 1958 and continued until the latest (seventh) PKA in 2018. This PKA is aimed to develop and preserve Aceh's historical, traditional and cultural values and as a means of unifying various ethnic groups in Aceh. In addition, PKA has provided substantial results for the preservation of Aceh's culture. Furthermore, this research also explains that the society highly appreciates the implementation of PKA despite some points that need to be evaluated in order to achieve the noble ideals of PKA itself.</p> Septian Fatianda Nuraini A. Manan Muhammad Yunus Ahmad Copyright (c) 2020 Indonesian Journal of Islamic History and Culture 2020-07-01 2020-07-01 1 1 63 79 10.22373/ijihc.v1i1.505