Islam Nusantara in the Traces of Kelopo Telu: Memories of the Kapu Merakurak Civilization of Tuban
DOI:
https://doi.org/10.63738/annujum.v2i2.27Keywords:
Islam Nusantara, Kelopo Telu, Civilization Memory, Local Tradition, Cultural Da’wahAbstract
This study aims to examine the role of Kelopo Telu as a representation of Islam Nusantara as well as a form of civilizational memory in Kapu Village, Merakurak District, Tuban Regency. Islam Nusantara is understood as a form of Islamic practice that is adaptive, moderate, and capable of accommodating local culture. This research employs a qualitative method with historical and anthropological approaches. Data were collected through in-depth interviews, participatory observation, and documentation, and then analyzed using data reduction, data display, and conclusion drawing, with triangulation techniques to ensure data validity. The results show that the da’wah of Kiai Kelopo Telu is reflected in three main aspects: physical traces, socio-cultural practices, and oral traditions. Religious activities at the Kelopo Telu Foundation, such as haul, tahlilan, religious gatherings, and other local traditions, represent the integration of Islamic teachings with local culture. These activities function not only as religious rituals but also as a medium for non-formal Islamic education, strengthening social cohesion, and transmitting values across generations. From the perspective of Islam Nusantara, the religious practices in Kelopo Telu reflect the values of moderation, tolerance, and respect for local traditions. Kelopo Telu also serves as a living collective memory continuously reproduced through social and religious practices. Therefore, Kelopo Telu is not merely a historical site, but also a symbol of a dynamic local Islamic civilization that remains relevant in contemporary society.
References
Andrianta, Dwi, Stimson Hutagalung, and Rolyana Ferinia. 2020. “KONTEKSTUALISASI IBADAH PENGHIBURAN PADA TRADISI SLAMETAN ORANG MENINGGAL DALAM BUDAYA JAWA.” VISIO DEI: JURNAL TEOLOGI KRISTEN 2 (2): 244–64. https://doi.org/10.35909/visiodei.v2i2.163.
Assmann, Jan, and John Czaplicka. 1995. “Collective Memory and Cultural Identity.” New German Critique, no. 65: 125–33. JSTOR. https://doi.org/10.2307/488538.
Bachleitner, Kathrin. 2022. “Chapter 7 - Collective Memory and the Social Creation of Identities: Linking the Past with the Present and Future.” In Collective Memory, edited by Shane M. O’Mara, vol. 274. Progress in Brain Research 1. Elsevier. https://doi.org/10.1016/bs.pbr.2022.07.002.
Baharun, Hasan, and Farah Nuril Badriyah. 2020. “PENDIDIKAN MULTIKULTURAL DALAM BINGKAI ISLAM NUSANTARA PERSPEKTIF KH. SAID AQIL SIROJ.” Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 8 (1): 37–51. https://doi.org/10.52431/tafaqquh.v8i1.240.
Beatty, Andrew. 2009. A Shadow Falls: In the Heart of Java. Faber & Faber.
Geertz, Clifford. 1990. “‘Popular Art’ and the Javanese Tradition.” Indonesia, no. 50: 77–94. JSTOR. https://doi.org/10.2307/3351231.
Haerudin, Mamang Muhamad. 2015. Berkah Islam Indonesia. Elex Media Komputindo.
Halbwachs, Maurice. 2020. On Collective Memory. University of Chicago Press.
Hanipudin, Sarno, Taqiyudin Subki, and Amar Khotami. 2023. “ISLAM NUSANTARA: KARAKTERISTIK DAN NILAI.” AT-THARIQ: Jurnal Studi Islam Dan Budaya 3 (02): 1–9.
Ihlen, Øyvind, and Magnus Fredriksson. 2018. Public Relations and Social Theory: Key Figures, Concepts and Developments. Routledge.
Ismayani, Ade. n.d. METODOLOGI PENELITIAN. Syiah Kuala University Press.
M.A, Dr Najahan Musyafak. 2023. Kyai Petani; Model Komunikasi dan Inovasi Pondok Pesantren. Penerbit Lawwana.
Marsden, Magnus. 2005. Living Islam: Muslim Religious Experience in Pakistan’s North-West Frontier. Cambridge University Press.
Muhammad Muhyi et al. 2018. METODOLOGI PENELITIAN. Adi Buana University Press.
Mustamir, Ahmad Khoirul. 2019. “Islam Nusantara: Strategi Perjuangan ‘Keumatan’ Nahdlatul Ulama.” Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 9 (3): 297–310. https://doi.org/10.33367/ji.v9i3.1028.
Rafi’i, Muhammad. 2019. Islam Nusantara Perspektif Abdurrahman Wahid.
Ricklefs, Merle Calvin. 1998. The Seen and Unseen Worlds in Java, 1726-1749: History, Literature, and Islam in the Court of Pakubuwana II. University of Hawaii Press.
Romlah, Siti. 2020. SISTEM PENYELENGGARAAN PENDIDIKAN ISLAM NON FORMAL DI INDONESIA.
Russell, Nicolas. 2006. “Collective Memory before and after Halbwachs.” The French Review 79 (4): 792–804. JSTOR.
Sahir, Syafrida Hafni. 2021. Metodologi Penelitian. Penerbit Kbm Indonesia.
Sholihah, Ellyatus, Sofyan As-Tsauri, and Khoirin Nikmah. 2025. “Islam Nusantara Sebagai Model Pemikiran Dan Pengamalan Islam.” Moral : Jurnal Kajian Pendidikan Islam 2 (1): 274–81. https://doi.org/10.61132/moral.v2i1.613.
Sitorus, Gideon Hasiholan. 2022. “Sumbangsih Teori Fungsionalis Emile Durkheim Untukmewujudkan Agama Sebagai Wacana Performatifdalam Mewujudkan Solidaritasdi Tengah Pandemi.” Pute Waya: Sociology of Religion Journal 3 (1): 52–64.
Tjandrasasmita, Uka. 2009. Arkeologi Islam Nusantara. Kepustakaan Populer Gramedia.
Tohir Muntoha, Ahmad Sodik, Muhammad Taufiq, and Fajar Ramadhan. 2023. “ISLAM NUSANTARA SEBUAH HASIL AKULTURASI ISLAM DAN BUDAYA LOKAL.” Jurnal Tarbiyatuna: Jurnal Kajian Pendidikan, Pemikiran dan Pengembangan Pendidikan Islam 4 (1): 141–52. https://doi.org/10.30739/tarbiyatuna.v4i1.2493.
Umam, Fuadul, and Siti Nabila Siiti Nabila. 2025. “Islam Nusantara: Model Integrasi Islam Dan Budaya Lokal Serta Tantangan Yang Dihadapi.” JSI: Jurnal Sejarah Islam 4 (1): 31–40.
Wahid, A. 2026. Islamku Islam Anda Islam Kita Agama Masyarakat Negara Demokrasi. Wahid Institute. https://books.google.co.id/books?id=7TMQzgEACAAJ.
Wolin, Sheldon S. 1981. “Max Weber: Legitimation, Method, and the Politics of Theory.” Political Theory 9 (3): 401–24.
Woodward, Mark. 2010. Java, Indonesia and Islam. Springer Science & Business Media.
Zainal, Asliah. 2014. “Sakral Dan Profan Dalam Ritual Life Cycle: Memperbincangkan Fungsionalisme Emile Durkheim.” Al-Izzah: Jurnal Hasil-Hasil Penelitian, 61–70.
