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"Penelitian ini menyajikan suntingan teks dari naskah Syair Perang Menteng. Dalam menyajikan suntingan teks, metode yang digunakan adalah metode kritis. Penelitian ini juga membahas perbandingan penggambaran unsur sejarah berdasarkan versi para ahli, dari catatan Belanda, dengan teks dalam Syair Perang Menteng. Melalui penelitian ini, akan terlihat perbedaan penggambaran sebuah sejarah berdasarkan sudut pandang cerita peristiwa Perang Menteng. Perang Menteng terjadi di Palembang pada tahun 1819.

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This research presents the editing text of Syair Perang Menteng manuscript. In order, present the editing text, it used critic method. The research also discuss about comparison of the description of history element based on historian version from Dutch's notes with text of _Syair Perang Menteng. From this research, will be seen the difference of an description history based perspective the story teller _Perang Menteng_. _Perang Menteng_ was happened in Palembang on 1819."

"Karya sastra lama yang masih berbentuk naskah perlu segera diselamatkan karena kondisi bahannya yang tidak tahan lama sehingga mudah rusak dan hancur. Kerusakan dan kehancuran naskah tidak hanya menyebabkan lenyapnya salah satu peninggalan budaya bangsa, tetapi akan melenyapkan nilai-nilai yang terkandung di dalamnya. Dengan itu penelitian yang mendalam terhadap isi naskah juga perlu dilakukan, karena di dalamnya tersimpan sistem nilai, adat istiadat, dan alam pikiran leluhur kita pada masa lampau, yang dapat diambil dan diterapkan pada masa sekarang. Syair Siti Zawiyah adalah karya sastra tradisional yang berbentuk syair romantis yang menceritakan ketabahan seorang istri dalam menghadapi gejolak hidup berumah tangga. Dengan kepintaran dan ketabahan Siti Zawiyah, yaitu istri Haris Fadilah, segala masalah di dalam rumah tangga dapat diselesaikan. Akhirnya kedua suami istri tersebut hidup bahagia. Setelah isi naskah ini dianalisis, dapat disinpulkan bahwa fungsi Syair Siti Zawiyah adalah pandidikan, nasihat, dan sindiran. ."

"Raja Khandhak adalah suatu cerita yang mengisahkan peperangan antara Raja Khandhak melawan Nabi Muhammad dan Ali Murtadho. Cerita ini banyak ditulis dalam bahasa Melayu dengan judul Hikayat Radja Handak I-XI, Hikayat Raja Chandaq, dalam bahasa Aceh Hikayat Raja Badar, sedangkan dalam bahasa Jawa dan Madura ditemui dengan judul yang sama, yaitu Raja Kandak. Cerita mengenai Raja Khandak in iberasal dari Arab yang sebelumnya merupakan sebuah legenda. Legenda itu sengaja dibuat oleh tukang-tukang cerita Muslim Arab dari Asia Barat dengan tujuan penyebaran agama Islam. Legenda itu kemudian ditulis oleh orang-orang Melayu dalam bentuk HIkayat, guna penyebaran agama Islam ke Nusantara karena untuk mendapatkan tukang-tukang cerita yang profesional sangat sulit..."

"Banten Sultanate is a region known having active and productive ulema (the savants) in writing and copying manuscripts (works) especially religious manuscripts. The process of works writing got full support from the ruler. It had been recorded since Sultan Abu Mafakir Mahmud Abd al-Qadir regime (ruled 1626-1651), and furthermore, the productive period of process of works writing continued until the 19th century. Many of them belonged to Middle East ulema alumnae and stayed in Mecca for a long time, while being there they were active in writing work. Banten Sultanates had a religion counselor, who was one of ulema alumnus, at the same time as a royal work writer who was used to write on his king request. Some religious manuscripts were /dab literature which contained religious teaching an advices, for example filch, theology, Sufism or mysticism, tafsir, nahwu and sarI(Arabic grammer), akhlaq (morals and Islam etics), etc. They were written in Arabic, Sundanesse, Javanesse, and Malay with Pegon, Jawi, Arabic and Latin writing character. And those manuscripts haven't been much researched yet until to day primarity from philological approach. One of Bantenese who had ever been in Mecca is Abdullah bin Abd al-Qahhar al-Bantani - henceforth we call him al-Bantani - he was a writer and copier of the 18""' century's works in the rule of Sultan Abu Nasr `Arif al-Din Zain al-`Asyigin bin `Abd al-Fath Syifa' 7ain al-`Arifin (1753-1777). He wrote three religious books and one of them is Fat/i al Muluk Liyasila ila Malik al-Mu/0k `ala Qa `idat Ahl al-Su/ilk (FM) that contained mysticism. This book had neo¬sufism typical written based on Sultan's request in 1183 H (1769M) and become one of Sultan's private library collections. He is also considered as a great Bantenes ulemas after Yusuf al-t Makassari (d. 1699M). The other his works and copies in manuscripts now are still kept in National Library of Indonesia and have not been published yet. FM is a codex unicus and autographic manuscript which in this research as an object that is done using philological and intertextual approach with editing of the text and content analysis. FM's content represents description of Sufism tendency happened commonly in the world of Islam in the 17d' - 18' centuries. In that era, Sufism tended to Islam orthodhox that was tighter and was reconciled with al-Ghazali teaching. While al-Ghazali was considered as a sunni sufic mystic prominent figure. Around the 16tl' - 17d' centuries, sufism world tended to heterodhox and heretical teaching, for instance wandat al-wujud (the unity of being) doctrine of Ibn `Arabi which is considered as a philosophical sufic mystic. Through FM, al-Bantani did reconciliation between al-Ghazali's teaching and Ibn 'Arabi's teaching, and based this reconciliation (or combination) of teaching on the main source of syari a (Islamic formal law, Sacred law); the Koran and the sunna (the prophet tradition). It made al-Bantani's teaching and thought categorized Neo-sufism. This reconciliation of the two teaching (al-Ghazali's and Ibn `Arabi's) was reflected primarily on al-Bantani's thought of relation between God and Nature which regarded as the relation between Khhliq (The Creator) and khalq (the creature). In such a relation, al-Bantani made the concept of tajalli (manifestation of God) of Ibn `Arabi becoming more accessible from the syaz a side, that is Allah does tajalli with creature in His tanzih (purification) and His tasybth (assimilation) so the only and only God as The One Reality is Allah who is pure from all countable creature - He is an Uncountable - and similarity to the creature. His tajalli or tanazzul is..."

"Flood is indeed a big problem in Jakarta as a metropolitan city. From the colonial era to present day, flood has not yet been resolved adequately. Fisiography cycles, space competition, and the management of flood seem to be significant factors affected the continuous problem of flood in Jakarta. Seeing from the perspective of fisiography which is related to geomorphology, geology, and hydrology, lowland of Jakarta formed from rivers' sedimentation thousand years ago. This in fact has formed areas below the sea level like swamp and lake areas. Sedimentation process was accelerated after the eruption of the Mount Salak in 1699, in which newly lowland has been increasing each year around 15-50 metres depending on flood and wind direction. Due to this sedimentation, Jakarta topography is flat where water could not flow smoothly. The emergence of Jakarta as settlement areas originated from the Sunda Kelapa Kingdom that developed in the Jakarta coastal area. This process of settlement has developed rapidly along with the VOC conquered Jakarta. Being a central of the colonial trading, population has increased dramatically that also extended the size of Jakarta. In 1830, the city extended toward southern part, well-know as Weltevreden. Menteng was built in 1918 after the development of Jakarta itself. The increasing number of population from 1948 _ 1950 was occurred when the capital of the country moved from Yogyakarta to Jakarta. After 1970s population booming has happened in Jakarta which consequently increasing number of buildings could not be avoided. The construction of housing complexes, trading centres, and industries have even conducted in the restricted areas for any buildings, including the environmental geology area of 1,2 and 3. The impact of these constructions could be clearly seen through the decreasing of absorbing water areas. Therefore, flooding areas have increased rapidly. From 1892 to 1930 flood had been around Weltevreden area, but in 1985 floods have reached the outskirts of Jakarta, including Bintaro, Ciputat, and Pasar Minggu. To solve the flood, structural approach has been applied since 1911. During colonial period flood, especially in 1919, the canal of Kali Malang and Manggarai water control were built. After the independence, 1970 _ 1985, floods have been managed by constructing Cengkareng drain, Cakung drain and so forth. Though government has spent a lot of funding, flood could not be stopped it. Flood is indeed a difficult homework for government of Jakarta."

"Penelitian ini membahas cara pandang tokoh Jenna, tokoh utama dalam novel Kebaya Wungu, tentang peran perempuan yang khususnya membahas mengenai penerimaan Jenna terhadap trans-seksual. Penelitian ini menggunakan metode analisis deskriptif. Penelitian ini menggunakan pendekatan objektif yang difokuskan pada unsur intrinsik berupa tokoh, penokohan, dan latar. Berdasarkan penelitian ditemukan hasil bahwa tokoh Jenna menerima Daniel, merupakan lakilaki trans-seksual disebabkan Jenna memiliki pandangan tentang peran suami yang dapat dimainkan oleh perempuan

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This study discusses how to view Jenna's character, the main character in the novel Kebaya Wungu, about women's roles, are particularly discuss about Jenna acceptance of trans-sexual. This research uses descriptive analytical method. This study uses an objective approach that is focused on intrinsic elements of the characters, characterizations, and background. Based on the results of the research found that the character Jenna accept Daniel, who is the male trans-sexual, because Jenna has a view of the role of husband that could be played by women"

"Ada"