BARUS, TITIK NOL PERADABAN ISLAM ? | EKSPEDISI JALUR REMPAH

Summary

The transcript delves into the historical and archaeological significance of the West Coast of Sumatra, particularly the region around Barus and its role in ancient global trade and the spread of Islam. The findings from various excavations, including the discovery of ancient ports, artifacts, and Islamic inscriptions, highlight the region's importance as a cosmopolitan center in the 7th-11th centuries. It explores controversies surrounding the first spread of Islam in Indonesia, with Barus being considered by some as the starting point, and underscores the region’s connection to international trade networks, especially in spices and other valuable commodities.

Takeaways

• 😀 The strong winds and large waves in the Indian Ocean were historically seen as a reason to avoid the western coast of Sumatra, leading to the focus on the eastern coast for human activity.
• 😀 Research continues to reveal that the western coast of Sumatra, particularly areas like Tapanuli Tengah, was once an important international port town, contrary to the common belief of its remoteness.
• 😀 Archaeological findings at sites like Lobutua and Barus demonstrate the existence of significant ancient maritime activities dating back to the 9th and 11th centuries, establishing Sumatra's importance in global trade networks.
• 😀 A 1995-2009 archaeological dig in Lobutua uncovered evidence of a fortified city with a wide range of imported artifacts, suggesting strong international trade relations.
• 😀 The controversy surrounding an inscription from Sheikh Rukunuddin and the alleged year 48 Hijriyah raised debates in the 1963 Medan Seminar, though later corrections placed the date in the 8th century CE.
• 😀 The 2017 inauguration of the 'Islamic Civilization Zero Point' monument in Barus led to confusion over the authenticity of the associated inscription, as the signed plaque was reportedly missing or incomplete.
• 😀 Recent expeditions revealed older archaeological sites, like the Bongol site in Tapanuli Tengah, which contain evidence of a cosmopolitan trade center that predates Barus by at least a century.
• 😀 The discovery of ancient silver and gold coins from the Umayyad and Abbasid Caliphates at Bongol site supports the theory of extensive interactions between Sumatra and the Islamic world as early as the 7th century.
• 😀 The Bongol site has yielded diverse artifacts, including glass containers and writing tools, suggesting advanced literacy and trade in the region during the early Islamic period.
• 😀 The presence of rare commodities like spices, gold, and incense in the region contributed to its significance in the ancient global trade networks, with ships from the Middle East, India, and China arriving to exchange goods.

Q & A

What natural conditions are mentioned in the transcript regarding the West Coast of Sumatra?

The transcript mentions that strong winds and large waves are natural phenomena in the region, which have led some to believe that the West Coast of Sumatra is unsuitable for human activity and development.

What is the significance of the West Coast of Sumatra in historical maritime trade?

Historically, the West Coast of Sumatra, particularly areas like the Tapanuli Tengah region, was a bustling port city and a vital part of world trade, contrary to the belief that the region was not suitable for development.

What archaeological findings in the Lobutua site challenge perceptions of the West Coast of Sumatra?

Archaeological findings at the Lobutua site, such as remnants of ancient settlements, artifacts from Southeast Asia, India, Sri Lanka, and the Middle East, as well as over 17,000 pieces of Chinese ceramics, challenge the perception that the region was not an active center of international trade.

What controversial claim about the arrival of Islam in Indonesia is linked to Barus?

In 1963, Barus was proposed as the point where Islam first entered Indonesia, based on an inscription from a tombstone believed to date to 48 Hijriyah. However, later studies proved this reading to be incorrect, and the actual date is likely 800 Hijriyah.

What new findings in the year 2020 challenged the historical understanding of Barus?

In 2020, archaeological findings from the Jago-Jago site, about 65 km from Barus, suggested that this site was even older and possibly more important than Barus. Artifacts from the 7th to 11th centuries indicate that the region was an international port before Barus.

How do the archaeological findings at the Jago-Jago site support the idea of early international trade?

The discovery of coins from the Umayyad and Abbasid dynasties, along with other artifacts such as Kalam pens, suggests that Jago-Jago was a significant hub in international trade, connecting the Nusantara region with the Middle East, India, and China.

What evidence suggests that Jago-Jago was a cosmopolitan trading hub?

The presence of various trade goods, including spices, gold, and other products, as well as the discovery of artifacts like glass containers and Persian coins, suggests that Jago-Jago was an important cosmopolitan center from the 7th to the 11th centuries.

What was the importance of the 'spice route' as described in the transcript?

The 'spice route' played a critical role in connecting the Nusantara region, particularly the West Coast of Sumatra, with traders from the Middle East, India, and China, facilitating the exchange of valuable commodities like spices, gold, and minerals.

What controversy surrounded the establishment of a monument in Barus related to Islam?

A monument was erected in Barus in 2017 to mark it as the 'zero point' of the spread of Islam in Indonesia, but controversy arose when the inscription, signed by President Joko Widodo, was never installed, and the text of the inscription was considered incomplete or incorrect.

What is the significance of the Bongol site in understanding the history of Islam in Indonesia?

The Bongol site, located near Jago-Jago, contains evidence of early Islamic influence, such as Islamic coins and trade goods, further supporting the idea that the spread of Islam in Indonesia was closely tied to the early international trade networks along the West Coast of Sumatra.