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Islamization in Sambas, West Kalimantan, represents a historical and evolving process influenced by trade routes, the political dynamics of local kingdoms, and the transmission of Islamic knowledge through networks of scholars and local intellectuals. This process extended beyond the mere dissemination of religious teachings, encompassing significant social, cultural, and educational transformations within the community. A central figure in this Islamization process was Muhammad Basiuni Imran (1885–1976), the Maharaja Imam of the Sambas Sultanate, who played a pivotal role in reforming Islamic education and strengthening religious understanding among the local population. This article employs a historical-qualitative approach and library research to trace the trajectory of Islamization in Sambas while analyzing Basiuni Imran’s contributions within the socio-cultural context of the region. The findings reveal that Basiuni Imran’s thought reinforced Islamization through the modernization of Islamic education, the integration of Sharia with local customs, and the establishment of adaptive religious structures, thereby significantly shaping the religious life of the Sambas community from the colonial period to the early years of Indonesia’s independence.

The rapid advancement of digital technology has transformed educational practices while simultaneously posing challenges to the preservation of local cultural values. This study aims to develop and evaluate a digital ethnopedagogical reconstruction model that integrates local historical narratives of North Sumatra into the Merdeka Curriculum within the Primary School Teacher Education (PGSD) program. Employing a Research and Development (R&D) approach with the 4D model, this study utilized a mixed-methods design involving document analysis, interviews, observations, expert validation, and field trials. The findings reveal that local historical narratives—comprising folkloric legends, educational acculturation, and the heritage of local sultanates—possess strong ethnopedagogical potential when reconstructed through interactive digital media. Quantitative results demonstrate a significant 38% increase in students’ ethnopedagogical understanding, supported by high content validity (89%) and media feasibility (92%) scores. Qualitative findings further indicate enhanced cultural awareness, historical empathy, and learner engagement. The study concludes that the effectiveness of digital ethnopedagogical innovation is primarily determined by its pedagogical integration within the learner-centered framework of the Merdeka Curriculum. This research contributes a sustainable model for culturally grounded digital pedagogy in teacher education.

This study examines Banten Lama as a political symbol that shapes regional identity in Banten Province. As the former center of the Banten Sultanate from the 16th to the 18th century, the site holds not only historical and religious significance but also functions as a symbolic space influencing political legitimacy and the construction of collective identity in contemporary Banten society. Using a qualitative approach with a case study design, this research analyzes how local government, political elites, and communities negotiate the symbolic meanings of Banten Lama through ritual practices, public discourse, and revitalization policies. Data were collected through literature review, non-participatory observation, visual documentation, and examination of policy documents. The findings reveal that Banten Lama operates as a symbolic arena that intertwines historical narratives, Islamic spirituality, and political interests. The government employs symbols of the former sultanate to construct moral legitimacy and a religious political image, while local communities interpret Banten Lama as a spiritual space and a source of economic livelihood. Although the use of historical symbols strengthens regional identity, it also gives rise to symbolic politics that often dominate public space without being accompanied by substantive policy outcomes. This study concludes that the governance of Banten Lama requires participatory and culturally grounded approaches to ensure the sustainable preservation of its historical and social values.

The development of Islamic Religious Education in Banjar Land represents a long historical process marked by social, political, and religious transformations. Since the era of traditional da‘wah conducted by ulama through halaqah, surau-based instruction, and religious study circles (majelis taklim), the Islamic education system in this region has continuously evolved, eventually giving rise to formal educational institutions such as madrasahs and Islamic-based schools. This study aims to chronologically describe these historical dynamics, examine the factors influencing educational change, and analyze the roles of ulama, the Banjar Sultanate, and community institutions in the transformation of Islamic education. The research employs a qualitative method with a historical approach, involving the stages of heuristics, source criticism, interpretation, and historiography. Data were collected from scholarly literature, local manuscripts, and the works of Banjar ulama. The findings indicate that the transformation of Islamic education in Banjar Land, from the period of Islamization to the emergence of madrasahs and Islamic Religious Education in public schools, occurred through at least three major phases: (1) family- and community-based traditional da‘wah through langgar (prayer houses) and halaqah institutions; (2) the establishment of modern madrasahs in the twentieth century as a response to colonialism and modernity; and (3) the integration of Islamic education into the formal national education system in the post-independence era. This study affirms that Islamic education in Banjar Land possesses distinctive characteristics, is adaptive in nature, and is deeply rooted in local culture.

The Ciomas Golok is one of Banten’s intangible cultural heritage items, carrying profound historical, philosophical, and social meaning. More than a traditional weapon, it represents identity, honor, and the spirit of resistance against colonial rule. This study explores the origins and genealogy of the Ciomas Golok, analyzes the philosophy of “grip strength” encompassing physical, mental, and spiritual dimensions, and explains its role as a symbol of honor within Banten society. The research also examines its transformation in the modern era and compares it with other traditional weapons in the Nusantara and abroad. A qualitative method with a cultural ethnographic framework was applied. The research took place in Ciomas District, Serang Regency, as well as in museums, traditional markets, and cultural festivals. Data collection involved participant observation, in-depth interviews with blacksmith masters, community leaders, cultural figures, and youth, supported by literature documentation. Data analysis employed semiotics and symbolic anthropology, with validity maintained through triangulation of sources, methods, and theories. Findings show that the Ciomas Golok dates back to the Banten Sultanate era, evolving from an agricultural tool and weapon of resistance into a cultural artifact and creative economic commodity. The philosophy of “grip strength” highlights holistic values the golok as a symbol of honor, responsibility, and solidarity. Its continuing presence underscores the urgency of preservation. The study concludes that safeguarding the Ciomas Golok requires collaboration among blacksmiths, local communities, government, and academics to ensure its ongoing relevance as both a cultural emblem and an expression of Indonesian national identity.

This article discusses the dynamics of Islamic education during the Sultanate of Banten, an Islamic kingdom that developed since the 16th century and became one of the centers of Islamic civilization in the archipelago. Islamic education in Banten not only shapes the Islamic identity of the community, but also strengthens morality, social solidarity, and cultural resilience. Islamic boarding schools are the main pillars of education that integrate the teaching of religious science, character education, and socio-religious practices. The role of pesantren expands, not only as a learning center, but also as a da'wah institution that instills the values of independence, justice, and brotherhood in the midst of a multicultural society. Great scholars such as Sheikh Nawawi al-Bantani and Sheikh Yusuf al-Makassari have an important role in strengthening the scientific network between Banten, the Middle East, and the Islamic world. Their profound works in the fields of jurisprudence, Sufism, and morals had a great influence on the development of Islamic thought in Southeast Asia. The pesantren curriculum that focuses on the yellow book, with the teaching methods of sorogan, bandongan, and wetonan, produces students who are not only knowledgeable, but also disciplined, moral, and sensitive to social problems. The Dutch colonial period brought severe challenges with secular policies and restrictions on Islamic education. However, pesantren still exist as spiritual and intellectual fortresses. This success is supported by the ability of pesantren to develop economic independence and expand scientific networks through the overseas migration of students to various Islamic study centers abroad. Until now, Banten's Islamic education heritage has transformed into a modern Islamic boarding school that is able to combine classical traditions with technology and global insights. This study confirms that traditional Islamic education in Banten has a strategic role in shaping the social, spiritual, and identity structure of the Muslim community, which persists across generations.

Southeast Asia has long held a strategic position in global maritime trade since the pre-Islamic era. Through interactions with Arab, Persian, and Indian merchants, Islam was introduced to the region not through military conquest, but via peaceful and cultural means, particularly through trade and Sufi missionary activities. The Islamization process unfolded gradually, beginning in major port cities such as Samudera Pasai, Malacca, and Gresik, with significant support from local elites. This study employs a qualitative descriptive-analytical approach using library research methods, drawing from historical records, Malay Islamic manuscripts, and recent academic studies. The findings reveal that Islamic civilization in Southeast Asia manifested in the form of Islamic sultanates, traditional Islamic educational institutions (pesantren and pondok), and rich cultural expressions such as arts, literature, and architecture shaped by local aesthetics. This acculturation process gave rise to a moderate, inclusive, and adaptive form of Islam. In the modern era, Islam in this region continues to evolve in response to global challenges through institutional innovation and the contextualization of Islamic values. Therefore, Islam in Southeast Asia is not merely a religious system, but a civilizational force that shapes a distinctive and sustainable regional identity.

During the era of the Sultanate of Women in the Ottoman Empire, women played a significant role in politics, governance, and various social and cultural fields. Figures such as Hafsa Sultan, Hürrem Sultan, Mihrimah Sultan, Kösem Sultan, and Turhan Sultan were not merely the mothers or wives of sultans, but leaders who held considerable influence in the political decision-making and administration of the empire. Through their positions as Valide Sultan or other royal family members, these women managed to influence both internal and external policies, as well as initiate numerous social and cultural projects. This paper aims to explore the roles of women during the Sultanate of Women, analyzing their impact on the political and social structure of the empire, and highlighting the legacy they left in Ottoman history. Using a historical and analytical approach, this study provides a deeper understanding of how women, despite living in a patriarchal system, were able to play powerful roles in politics and social development.

The Majapahit Surya Ornament is an ornament in the form of a sun decoration with a circular center and the outermost part forming the rays of the sun. The center is circular and has been divided into eight rooms with one room on the middle side. The Majapahit Surya Ornament is found in the Trowulan Museum and the Great Mosque of Demak. This ornament is a symbol of Hindu-Buddhist cosmology during the Majapahit era, which was adapted into a symbol of monotheism in the Islamic tradition during the Demak Sultanate. This study uses a three-form cultural approach: ideas, activities, and artifacts to analyze the transformation of ornaments in terms of philosophical meaning, social function, and physical form. The results of the study show that in the Trowulan Museum, this ornament is maintained in its original form to symbolize harmony and divine power, while in the Great Mosque of Demak, this ornament has undergone modifications in meaning and technique according to Islamic-Javanese values. This finding reveals the process of harmonious cultural acculturation between Hindu-Buddhist and Islam in Java, while also emphasizing the relevance of the Majapahit Surya ornament as a symbol of the rich and dynamic cultural heritage of the archipelago.

This study examines in depth the history and development of Kaing Lunggi—the local term for songket cloth—in the Sambas region, West Kalimantan. This study has two main focuses. First, tracing the history of the cloth and textile trade in Southeast Asia that became the background for the entry of external influences into the Sambas region. Second, understanding how Kaing Lunggi emerged, developed, and transformed within the social, economic, and cultural contexts of the local community. Using a historical approach and textile cultural analysis, this study positions Kaing Lunggi as a cultural product born from the dynamics of regional trade since the Sambas Sultanate era. Historical records show that trade networks during that period connected Sambas with major trading centers such as Malacca, Singapore, and the coastal areas of Borneo. Through this route, there was an exchange of raw materials, weaving techniques, and decorative motifs that were then adapted by local artisans. The process of aculturation is visible in Kaing Lunggi motifs that combine local elements with external influences, such as typical Indonesian flora and fauna combined with geometric patterns and typical Malay stylization. The songket weaving technique demonstrates high skill and has been passed down through generations, making it an important part of intangible cultural heritage. Besides its economic value as a trade commodity, Kaing Lunggi also holds a symbolic role. It is worn in various traditional ceremonies, religious celebrations, and as a marker of social status in Sambas society. The use of color, gold thread, and the complexity of the motifs serve as indicators of the wearer's identity and prestige. The results of this study confirm that traditional textiles such as Kaing Lunggi function not only as cultural artifacts but also as active agents in shaping the history and identity of the community. They represent cross-cultural encounters and serve as evidence of the resilience of local traditions amidst globalization.

This research discusses the settlement of Sultan Ground (SG) and Pakualaman Ground (PAG) land controlled by the community based on the principle of people's sovereignty. The special status of the Yogyakarta Special Region (DIY) grants the Sultanate and Pakualaman Duchy the authority to manage SG and PAG land. However, in practice, the inventory process of these lands has led to legal issues, particularly concerning ownership and the rights of communities that have long occupied the land. This study employs normative legal research methods with statutory and conceptual approaches. The sources of data include primary, secondary, and tertiary legal materials. The findings indicate a dualism in agrarian law between the Basic Agrarian Law (UUPA) and the Yogyakarta Special Region Law, which results in legal uncertainty for communities that have long inhabited SG and PAG land. The study concludes that the community's rights over SG and PAG land before the inventory process can be based on the magersari and anggaduh principles, which are recognized in customary law. However, the lack of legal recognition within the national legal system causes communities to lose rights over the land they have utilized for generations. Therefore, a legal solution that accommodates the principle of people's sovereignty is needed to resolve land disputes in Yogyakarta, ensuring legal certainty and justice for the community.

Digital transformation in the tourism industry is an important element in increasing competitiveness and tourist destinations. One sector that has great potential to adopt digital technology is religious and cultural tourism, which has high historical and cultural value. This research aims to analyze the implementation of digital transformation in the management of religious and cultural tourism with a case study in the Sultanate of Banten, a historical site that is an important part of Indonesia's historical journey. The Sultanate of Banten has adopted several digital technologies, such as marketing via social media, mobile applications for tourist information, and the use of technology-based visitor management systems. However, the application of digital technology is still limited to promotional and information aspects, while digital-based tourism experience management such as augmented reality (AR) or virtual reality (VR) has not been fully implemented. The challenges faced include limited human resources, technological infrastructure, and understanding the long-term benefits of digital transformation. It is recommended that local governments and related parties increase human resource capacity in the field of technology, strengthen digital infrastructure, and develop more interactive digital platforms to improve the quality of tourism experiences. Effective digital transformation can contribute to the management of religious and cultural tourism that is more sustainable and attractive to the younger generation.

This article examines the development of Islam in North Sumatra through various existing historical remains, including mosques, tombs and local traditions related to the history of the spread of Islam from the 13th century to the 20th century. This research aims to provide an understanding of how Islam spread and integrated with local traditions in the region. The method used in this research is historical research through the stages of heuristics, source criticism, interpretation and historiography. The research results show that North Sumatra has a number of important historical remains, such as the Al-Mashun Grand Mosque, Maimun Palace, Azizi Tanjung Pura Mosque, and other historical tombs which are clear evidence of the spread of Islam in this region. This research also shows the important role of the Deli, Langkat and Asahan Sultanates in introducing and developing Islam, as well as how Islam adapted to local culture in North Sumatra. These findings provide an important contribution to understanding the history of Islam in Indonesia and the need to preserve historical remains as part of the nation's cultural heritage.

This research discusses the central role of the Muslim community in resisting colonial powers in the Indonesian archipelago, focusing on colonization by the Dutch, Spanish, Portuguese, French, British, and Japanese. Islamic teachings, particularly the concepts of jihad, love for the homeland, and resistance to oppression, played a pivotal role in igniting the spirit of resistance. Islamic Sultanates such as Aceh, Demak, and Mataram actively engaged in the struggle, along with the leadership of scholars and the general population. With low literacy rates, the positive transformations during British colonization were limited in their full utilization by the local communities. Although Japan initially attempted to garner support by claiming liberation, it eventually proved to be a harsh colonizer with forced labor programs. This research employs the library research method to explore the dynamics of Muslim resistance against colonizers by utilizing literary sources.

The foundation of education is a universal human aspiration; therefore, in addressing educational issues, complex solutions with philosophical foundations are necessary to ensure that the resulting solutions benefit all segments of society. One of the figures with strong philosophical views on education is Ki Hadjar Dewantara. Ki Hadjar Dewantara, a nobleman from the Yogyakarta Sultanate, firmly held a high concern for the development of education. The philosophical views put forward by Ki Hadjar Dewantara have become the basis for educational development in Indonesia. Ki Hadjar Dewantara expressed that the essence of education is an effort to internalize cultural values ​​into the souls of children with the aim of shaping them into complete human beings, both spiritually and mentally. This educational philosophy is known as the "Sistem Among," which emphasizes the basic ability of children to overcome the problems they face by providing them with broad freedom of thought. Ki Hadjar Dewantara formulated his philosophy by applying indigenous Indonesian culture, selectively adopting Western values ​​to fit the trikonic theory, and then adapting them wisely. Ki Hadjar Dewantara also made several contributions to Indonesian education, including the implementation of the leadership trilogy in education, the three educational centers, and the paguron system. Education is an effort to develop the human potential of learners, both physically, intellectually, emotionally, and morally, so that this potential can be realized and beneficial to their lives.

The foundation of education is a universal human aspiration; therefore, in addressing educational issues, complex solutions with philosophical foundations are necessary to ensure that the resulting solutions benefit all segments of society. One of the figures with strong philosophical views on education is Ki Hadjar Dewantara. Ki Hadjar Dewantara, a nobleman from the Yogyakarta Sultanate, firmly held a high concern for the development of education. The philosophical views put forward by Ki Hadjar Dewantara have become the basis for educational development in Indonesia. Ki Hadjar Dewantara expressed that the essence of education is an effort to internalize cultural values ​​into the souls of children with the aim of shaping them into complete human beings, both spiritually and mentally. This educational philosophy is known as the "Sistem Among," which emphasizes the basic ability of children to overcome the problems they face by providing them with broad freedom of thought. Ki Hadjar Dewantara formulated his philosophy by applying indigenous Indonesian culture, selectively adopting Western values ​​to fit the trikonic theory, and then adapting them wisely. Ki Hadjar Dewantara also made several contributions to Indonesian education, including the implementation of the leadership trilogy in education, the three educational centers, and the paguron system. Education is an effort to develop the human potential of learners, both physically, intellectually, emotionally, and morally, so that this potential can be realized and beneficial to their lives.

Cultural history in East Sumatra, close relationship with interactions between residents and immigrants. North Sumatra is one of the well-known migration destination areas in Indonesia and even Asia, because it is supported by its rapid economic development. The governments of kingdoms and sultanates in the past were founded on the banks of rivers which were the means and source of social and economic life. The Panai Sultanate was one of the sultanates that built a government center on the river bank. Apart from being a strategic location and a source of livelihood. The main focus of this thesis problem is the history of a sultanate that was once established in the city of Labuhanbilik by analyzing the sultanate. This sultanate is called the Panai Sultanate which is located in Labuhanbilik Village, Central Panai District. Another problem is that the author discusses the dynamics of the Panai Sultanate in 1862-1946 and the factors of the destruction of the Panai Sultanate. The type of method used in this research process is the historical research method. Meanwhile, for the approach, the author uses a qualitative approach. In searching for data, this research uses data collection techniques which consist of three types, namely observation, interviews and documentation. The observation technique was carried out by going directly to research locations such as the Panai Grand Mosque, Tengku Kelana Putra Tomb, Labuhanbatu Regency Regional Library, Tengku Luckman Sinar Reading Park, and the area of ​​the former Panai sultanate located in Labuhanbilik Village, Central Panai District. Meanwhile, the interview technique was carried out using interview sessions with informants, namely community leaders from Labuhanbilik Village, staff from the Panai Tengah sub-district office, and officials from the Mabmi Medan office management. And documentation techniques are carried out by collecting sources, both oral and written sources. The results obtained from this research are that the Panai Sultanate was an ethnic Malay Sultanate that was founded around 1670 with the first capital being Kampung Sipege, then Mabar Negeri Lama and finally Labuhanbilik. The Panai Sultanate has a royal leadership lineage of ten kings. The ten kings are Raja Murai, Raja Umu, Raja Muhammad Soleh, Raja Kaharuddin, Raja Abdullah, Raja Muhammad Tahir, Tengku Sulong Syahnara, Tengku Kelana Putra, Tengku Mahmud Aman, and Tengku Hamlet. The Panai Sultanate was destroyed when the social revolution occurred in 1946 in East Sumatra. The fact that can prove the existence of the Panai Sultanate is the existence of the remains of this Sultanate to this day in the form of mosques and tombs.

This research aims to uncover the characteristics of the Al-Qur'an manuscripts in the collection of the Sultanate of Kutaringin at the Mangkubumi Palace, with a specific focus on the textual aspect. The characteristics of the mushaf will be identified through the analysis of the verse texts and other related aspects based on the theories within ‘Ulūmul Qur`ān (the sciences of the Qur`an). This research combining a literature-based and a field-based methods. The combination of these methods is necessary when the data is not sufficiently representative to draw conclusive findings. The research design is qualitative, aiming to obtain a comprehensive understanding of this particular aspect. The primary data source of this research is the seventh volume of the mushaf in Mangkubumi Palace and other related secondary data sources. The results of this research indicate that the Qur’an manuscript of Kutaringin Sultanate in Mangkubumi Palace, especially the seventh mushaf have identical characteristics to the style of Ottoman Turkish manuscripts. This showed on the writing of some diacritical mark aspects (ḍabṭ), the markings for dividing of the Qur’an (ḥizb), the calligraphy and the mushaf illumination that clearly using Turkish writing style. This mushaf, written in the early 19th century, was transcribed using a mixed rasm (written form or script of an Arabic calligraphy text) style, namely the rasm ‘uṡmānī and the rasm imlā`ī, and consistently written with the qirā`āt ‘Āṣim riwayat Ḥafṣ.

The Sultanate of Aceh Darussalam is a sovereign kingdom, the Aceh region is famous for its high-value crops throughout the world, Aceh is a large, strong and influential empire in Sumatra, its strategic location makes European countries especially the Netherlands want to control the Aceh Sultanate, but there is public resistance aceh, where the aceh war or sabil war is the war of the aceh people to defend the homeland from the Dutch colony. The Aceh war was motivated by general and special causes that made the Dutch attack Aceh, but the Acehnese people fought against Dutch colonialism and were led by resistance figures such as: Teuku Cut Ali, Teuku Umar, Teuku Cik Di Tiro, and Cut Nyak Dien .this aceh war had an impact on the aceh people and left a legacy in aceh of Dutch colonization.

Banten Batik own distinctive characteristics _ And unique because it's on the side every the motive tell a story history legacy culture sultanate offerings in the form of culture , society sultanate Banten . In effort For conserve And protect batik then required introduction to world various various batik motifs in Indonesia and its history. Research qualitative emphasize exists complaint from Heritage batik craftsmen Banten in the Citra Gading Complex , Village Karundang , sub-district cipocok , city attack , against low sale of Heirloom batik Banten . In fact , the number of batik produced is not comparable with number of batik sold . It means more many batiks do not sold , compared to those sold . Temporary system sales carried out by Heritage batik craftsmen Banten in the complex image Gading , village Karundang , sub-district cipocok , city attack , banten , that is system sale conventional . Through promotion between batik craftsman , neighbor , nor batik buyers . The aim is to help , marketing system conventional This not enough maximum to sale of heirloom batik offer . So , it is necessary breakthroughs new For push sale of heirloom batik offer . Wrong One Current problem _ this , that is constraint on batik marketing , which continues experience decline . The reason is the height competition between batik craftsmen . So , total more batik production a lot , in comparison with batik sold , as long as this is the sales process use system Sale conventional . Promotion , take advantage fellow batik craftsmen as well batik buyers . Craftsman Not yet Can take advantage progress technology . So , reach market only limited local to Serang City . for push its height batik sales , with use system digital marketing sales . stages to be done in the digital marketing process of selling heirloom batik offer . including , making webset official special on the page specifically www.batikpusakabanten.com website This under control Heritage Batik Center Banten complex image Gading , sub-district Karundang, subdistrict cipocok , city attack . For speed up the promotion process And sales , then The website www.batikpusakabanten.com will be later will strengthened with it was formed account Facebook , Twitter, Instagram , and networking social other with the same theme buy batik.dalam webset that , too available features interesting , that's the goal For make it easier service ordering .