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IHiS (Indonesian Historical Studies), 4 (1), 53-61 © 2020 | E-ISSN: 2579-4213 

Women Contribution in the Historiography of Banten                           | 53  

Women Contribution in the Historiography of Banten:  
Exploration of Artifactual, Textual, and Oral Traditions 

 
Moh Ali Fadillah, Muhammad Ilham Gilang*  

Department of History Education,  
Faculty of Education and Teacher Training Program, 

Universitas Sultan Ageng Tirtayasa 
Jl. Ciwaru Raya, Cipare, Serang, Banten - Indonesia 

 
*Corresponding Author: milhamg@untirta.ac.id 

DOI: https://doi.org/10.14710/ihis.v4i1.7965 
 

Abstract 
 

Some studies are emphasized on the gender perspective to compose the 
historiography of Banten. The facts show that the protagonist of Indonesian 
historiography is always played by men: in political, economic, and social history. 
In many historical discourses, women considered too important. They 'exist' in 
history, but their 'presence' is often ignored in the shadow of male domination. 
The expectation is that writing gender-themed history in this perspective will be 
able to trigger early research, especially in the history of Banten. A women's story 
may appear in the manuscripts in the form of chronic or legend. This article reveals 
the role of Banten’s women in each historical event of Banten history and has the 
same right to be presented, so it should be ‘rewritten’. The explanation of the 
mental structure of each historical event related to that theme has been presented 
whether it is or not easier to interpret each event. By discussing it from artifactual, 
textual, and oral tradition evidence, I tried hypothetically to identify the role of 
women in the historiography of Banten. It clears to know that oral history and 
artefactual data that are very important in analyzing the role of women in the 
historiography of Banten. 
 

Keywords:  Historiography of Banten; Oral History; Feminism; Traditional 
Manuscript. 

 

 
 
Introduction 
Raising the theme of women in historical studies has not become mainstream. Various 
seminars are indeed often held, but historical phenomena dealing with the topic of 
discussion tend to be the rationale for raising the role of gender in contemporaneity. 
One of the reasons is the scarcity of information sources and there are no many 
monographs about the historicity of women in the historical literature of Banten. Even 
so, the spirit of emancipation never stops. 

Various efforts continue to be campaigned in a variety of activities, namely 
through studies, publications and also cultural actions, such as Dialogue of Leaders with 
the theme “Reflecting Banten Women Struggle as an Effort to Link Historical 

Received:  
June 2, 2020 
 
Revised: 
June 7, 2020 
 
Accepted:  
June 8, 2020 



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Women Contribution in the Historiography of Banten                           | 54  

Memories” held on April 24, 2007 at Governor’s Hall of Banten, carried out by the 
Center for Preservation of History and Traditional Values of Bandung. This spirit does 
not seem to attract much interest among academics, even though historical subjects on 
women subjects are still limited. In fact, most studies emphasize the role of men in 
various periods and events, giving rise to the adage that history is the epic of man, 
since in many aspects, the protagonist is always played by men: in political, economic, 
and social history (Fadillah) , 2018: 1). 

Ideally, if at the level of modern life there is an emancipation movement, it does 
not rule out the possibility of that subject in history. The spirit of gender equality is 
reminiscent of literary-historical works or historical works about important figures in 
Indonesia such as We Cudai, the antagonist of Sawerigading in the epic Sureq / La Galigo, 
Tribhuwana Wijayatunggadewi as the representation of the Majapahit dynasty, and in 
the colonial era in which the heroic stories were staged, namely Martha Christina 
Tiahahu (1800-1818), Cut Nyak Dien (1848-1908), R.A. Kartini (1879-1904), R. Dewi 
Sartika (1884-1947), Rasuna Said (1910-1965), and other female figures who 
represented the spirit of their respective times and their respective battlefields. 

Given this importance, gender-themed studies in the perspective of historicity of 
Banten can evoke what is called the women’s silent history after living a long time in 
the silence of the past. Through the exploration of babad, cariosan, pepeling, and folklore, 
women subjects should be expressed in logical wisdom. In any position and role, all 
data have the same right to be presented in academic discourse, and certainly need to 
be reviewed. The issue raised in this study is the ability to find the mental structure of 
each historical event, this small paper tries to give meaning to some events that are 
considered relevant. 

One of the factors that makes it difficult for historians to work is that there are 
many information sources in the form of ancient manuscripts with language and even 
letters that indicate locality (Endang Rochmiatun, Manuskripta Vol.8, No. 1, 2018: 107-
127). The characteristics of traditional historiography contain many mythical and 
symbolic elements in Javanese and Sundanese languages. Those two local languages 
are the media for delivering messages of various thoughts and actions and important 
events in geo-cultural space of Banten, which have even penetrated the area of West 
Java. With limited resources, in addition to manuscripts, information about oral 
traditions and artifactual data commonly used in the archaeological domain needs to 
be explored. However, in this context it can also be used for the purposes of writing 
history. 

Let's start from the archeological heritage, data assumed to be in the lower layers 
of the strata of time, going on from the end of prehistoric times to the beginning of the 
century BC, provided a number of Megalithic 'cultural' heritage at various sites since 
nirleka/prehistoric times. Beside, sourced from Babad Banten manuscript, borrowing the 
term Djajadiningrat in Banten History (Sejarah Banten or abbreviated as SB) finished 
written between 1663-1667, the speech began with Syarif Hidayatullah's arrival with 
Hasanuddin in Banten Girang. After visiting pre-Islamic shrines in the southern 
mountains of Banten, they gained spiritual legality to establish an Islamic power center 



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at the Cibanten estuary (Djajadiningrat, 1983). The story ended in the defeat of the 
Sultanate to VOC after going through war at the end of the reign of Sultan Ageng 
(Tjandrasasmita, 1982, pp. 110-120). There were at least five leadership figures who 
had ruled in the Banten Islamic Sultanate in each period by revealing details of 
important events, namely Sultan Hasanuddin, Maulana Yusuf, Maulana Muhammad, 
Pangeran Ratu (Abdul Mufakhir), and Sultan Ageng Tirtayasa (Muslimah, 2017: 136-
162). 

In addition to Banten History (SB) manuscript, the older stories should be sourced 
from ancient Sundanese manuscripts, including Carita Parahyangan (Noorduyn, 1962, 
pp. 405-432) and also Wawacan Banten Girang (Yusuf & Munawar, 1982). The first story 
focuses more on the conquest story of Banten Girang by Pakuan, while the second 
story (C.M. Pleyte Collection, 31, National Museum) is not directly connected with the 
reality of Banten's past. Expectations are given by Middle level (Madya) Javanese texts, 
for example Purwaka Caruban Nagari. This manuscript gives a genealogical illustration 
of the founders of Cirebon, Sundanese, and Banten dynasties; Syarif Hidayatullah or 
known as Sunan Gunung Jati is still described as a strong relative of the Sunda 
Kingdom. His marriage to Kawung Anten, the younger sister of the ’Regent of Banten’, 
gave birth to Hasanuddin who was later ordained as the first Banten ruler (Pangeran 
Aria Carbon, 1720: Pupuh XIX, XXIV; Djajadiningrat, 1983, p. 33). 

The other manuscript source, called the historical record, is written by P. A. 
Achmad Djajadiningrat (PAAD) which has been published in two languages (Javanese 
and Dutch). The article entitled Herinneringen van Pangeran Aria Achmad Djajadiningrat 
(1936) tells the story of small PAAD who received a Dutch education in Batavia, but 
did not forget the original customs and cultural traditions. Meanwhile, folklore 
preserved in collective memory which contains the story of Nyi Pohaci or also called 
Sanghyang Sri cannot be ignored. There is also an oral tradition originating from the 
valleys of Mount Pulosari and Mount Karang regarding the founders of ancient 
settlements in the legend of Nyi Wangi and Ki Mandala (Fadillah & Sujana, 2003). Then, 
another Sundanese fairytale, Nyi Anteh, Sang Penunggu Bulan, is interesting to review 
or Puteri Arum and Ki Pande, oral tradition that tells the story of women and men 
related to agriculture, undagi, and weaving.  
 
Women in Space and Time 
Sources regarding women require validity in the course of history. Nonetheless, from 
the available sources one can build hypotheses about the role of Banten women in 
several aspects. 

 
Feminine Aspect 
The existence of Megalithic traces in the rural Banten can be interpreted that human 
activities are still very dependent on the natural availability. With the heritage of 
dakon stones, mortars, and grinding stones and potteries, women contribution can be 
extracted from these artifact attributes. With contextual interpretation, women 
activities can be positioned in the gender function according to its nature. 



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Daily behavior in activities around water sources was shown by the traces of 
activities of mashing, grinding, thinning seeds, roots, and leaves, and especially to 
make boreh or potions which were practical purposes or ceremonial ubarampe. Mortar, 
dakon stones, and grinding stones found showed that they were used goods (Fadillah, 
2001, pp. 58-66). Terracotta fragments were also closely related to these daily activities. 
In addition to being used to fulfill daily needs, terracotta could also be commodities 
for part-time work. There was a postulate that hunting, gathering food, and farming 
were men's work, especially after living a settled life. Aside from taking care of the 
household, women’s work also continued the old tradition of making terracotta. 

The activities never stopped by the space transformation until the early days of 
the historical period when a community experienced agricultural progress, from self-
sufficiency to market-oriented characterized by technological advances from fields 
(huma) to rice fields. Although some community groups were able to buy imported 
ceramic containers, the need for local terracotta containers continued to be met. In the 
archeological studies in Old Banten and Banten Girang sites, terracotta fragments were 
found in large numbers (Mundardjito, Ambary, Djafar, 1986; Guillot, Nurhakim, 
Wibisono, 1986: 175-177) indicating how important women's role was in making terra-
cotta containers. Some fragments revealed attractive taste through a variety of 
decorative motifs (Ambary, 2015, pp. 142-148). 

Until the XX century, feminine activities still took place in several places. In 
Cirebon, for example, there were clusters traditionally called panjunan (from the 
infinitive dyun meaning crock). Likewise in Old Banten, the toponym was associated 
with Sukadiri terracotta cluster. The specialization was later inherited by terracotta 
artisans in Bumi Jaya Village, Ciruas. Although the inherited work has now been 
replaced by men, it proves that there is a continuity of the terracotta culture in Banten 
used personally or as a commodity. 

In that context, the works of spinning and weaving were strongly associated with 
women. The samples of spinning equipment had been found at Banten Girang sites 
(Guillot, Nurhakim, Wibisono, 1986: 190), if the function was tested, it could be 
assumed that since the X century there had been that specialization. This can be proven 
by the tradition of weaving in the Baduy community that still exists today. The 
temporary hypothesis, if not too hasty, is that in their position as a housewife, the role 
of women has been steady since the prehistoric and prehistoric periods of Banten, 
namely since the agricultural system in the settled community began to know. Until 
historical times, even when the Banten Sultanate was victorious, terracotta making 
activities with various decorative motifs were increasingly prominent in Old Banten, 
which was already quite successful, despite having to compete with imported ceramic 
containers and Indian patola cloth and silk from China. The need for terracotta tools 
and clothing required supplies even though they were familiar with metal technology. 

Aesthetic traces on terracotta and woven cloth had been found, initially made of 
glass beads or cornelian stone, then wrapped with precious metal materials for jewelry 
(Guillot, Nurhakim, Wibisono, 1986, pp.193-194). The discovery of bronze and gold 
jewelry, even since Banten Girang period, unveiled an urban lifestyle. Thus, in their 



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position, women played an important role. In addition to taking care of the family, 
they also did additional work. This function was quite dominant in Banten tradition. 
Hence, it was reasonable if female figures got special respect in the inter-gender 
interaction in Banten historical work. 
 
Maternal aspect 
Contribution of a mother in historiography of Banten was not so prominent. 
Nevertheless, its existence in certain aspects was very essential. The maternal role was 
evident in the granting of legitimacy to Syarif Hidayatullah as the founder of the 
Banten Sultanate. Besides being told to have the lineage of the Prophet Muhammad, 
he was also strengthened by the lineage of King Sunda-Padjajaran. The marriage of 
Sribaduga Maharaja to Subang Larang gave birth to three children, namely 
Cakrabuwana, Larasati, and Rajasanagara. Syarif Hidayatullah was born from 
Larasati’s line. He was married to Kawung Anten, the younger brother of the 'Regent 
of Banten' (in another manuscript called the daughter of Panembahan Surasowan), the 
grandson of Mayang Sunda, the sibling of Sribaduga Maharaja (Iskandar et al., 2000, 
pp. 117-175). Therefore, based on the maternal line, Syarif Hidayatullah and Kawung 
Anten were the descendants of Pajajaran. Their marriage gave birth to Sabakingkin 
who was after becoming a ruler, he was known by the name of Hasanudin. To date, 
both of them are known as sacred people, both Sunan Gunung Jati and Kawung Anten 
as a couple who gave birth to the Islamic Dynasty in the Banten Sultanate. 

Respect for a mother was more evident at the time when the Sultanate was on 
the verge of collapse. Sultan Syafiuddin who initially reigned in the Surasowan Palace 
still took his time to build a palace for his mother, Ratu Asyiah. In accordance with its 
designation, the palace was better known as the Kaibon Palace on the riverside of 
Cibanten which held limited power for Banten Kidul administrative area. 

An important note was written by PAAD, who from the age of 15 was initiated 
by elmu kejawen (Javaneese knowledge) to instill Javanese cultural values in balancing 
Western-style education in Batavia with Javanese pious stories (pepeling) from Babad 
Banten and Serat al-Anbiya. One of the poems ever developed by his mother are, ”Wedi 
asih ing wong toea,  setia toehoe ing Sang Aji, Ratoe ingkang angreh praja, noehoni sakersa 
neki, soemoedjoed lahir lan batin, ikoe sadjatining elmoe, dadasaring kasatrian”, translated 
into, ”Be obedient and love your parents, remain faithful to serve The Majesty, the 
Queen who rules the land, keep respecting all the commandments physically and 
mentally, that is the true science, as a basis for struggle” (Djajadiningrat, 1936, p. 71; 
Ensering, 1995, pp. 132-133). 

 
Socio-political Aspect 
The course of history of Banten does not always go straight. There were times when 
the glory of Banten experienced a 'bend' several times, beginning with the throne crisis 
when Pangeran Muhammad died in expansion into South Sumatra (1596). The 
problem was the heir to the throne, Abdul Mafakir who was not old enough, then the 
guardianship road was long as noted by Lodewijcksz (Rouffaer & Ijzerman, I: 1598). 



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It was during this time (1596 – 1609) that a guardian had to occupy the king’s 
position. Babad Banten mentions Kiai Mas Patih Mangkubumi, a Tumenggung who 
occupied the position of Patih Jaba became the king's guardian (Tiele, 1871; Guillot, 
1992, pp. 57-71); 'Ordinary people' tasked with managing the trade economy and 
foreign policy. After returning from the battlefield by sea, he was ordained 'the king’s 
guardian' by kadi, the holder of the highest religious authority in the structure of 
Banten government. 

He could won that position since he was considered experienced, but don't forget 
that he married Hasanudin's daughter (Ratu Wetan), meaning that he was the king’s 
first son-in-law. With marriage, it was assumed that the guardian had legitimacy 
because it had entered into the line of royal power. However, Babad Banten tells us that 
the queen’s mother named Nyai Gede Wanagiri (wife of the late Maulana 
Muhammad) had to decide to lead the guardianship. This means that he replaced Kiai 
Mas Patih's position. Then Babad Banten also recounted the emergence of Nyai Gede 
Wanagiri in the highest political position to cool down the social tension. In this 
important role, court advisers suggested that he remarry Pangeran Camara (Purchas, 
1625) so that his legitimacy as a regent was recognized in the sultanate tradition. 

A Dutchman, Rochus Pieterszoon who visited Banten (1596) told that the 
succession of regent by the Queen was preceded by an internal confusion that had 
taken place before (De Jonge, 1921). This can be interpreted that the change of guardian 
was due to the reaction of the "pangeran" (prince) clan facing the taking of power by 
the ponggawa group, led by Kiai Mas Patih. Based on this source, it is enough for us to 
say that in fact the role of Nyai Gede Wanagiri, as the consort of the late king, made 
her the most senior figure when the throne crisis occurred (Colenbrander, 1920). Her 
appearance marked the authority of a woman who was able to resolve internal 
conflicts in the Banten palace.  

When the Banten Sultanate was under the rule of Sultan Zainul Arifin (1733-1750) 
accompanied by a consort of Arab descent, Syarifah Fatimah, the sultan was in a 
dilemmatic position. The emergence of the Ratu Syarifah figure actually brought new 
problems for Banten, since she was considered a figure infiltrated by the Dutch 
government. The woman grew up in Batavia, got along with the Dutch community, 
and after divorcing with her first husband, worked in the Batavia VOC office. 

In the oral tradition, it is told that, due to her beauty, intelligence, and sharpness 
of analysis in the fields of government and commerce, she could play the role of 
consort who was able to control the government in Banten (Tjandrasasmita, Ambary, 
Michrob, 1987, pp. 5-7). From textual sources and oral traditions, it gave birth to the 
hypothesis that the king was indeed in power, but the decision was in the consort's 
hands. In that position, Ratu Syarifah was assumed as a VOC agent to strengthen 
Dutch influence at the end of the sultanate era. Nonetheless, at the end her secret 
mission was open and gave a reason for the local noble clan to return the throne to the 
sentana (royal) group. 

Dutch and Banten tensions continued from the first half and end of the XIX 
century to the beginning of the XX century, triggered by the colonial policies from the 



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enforcement planting to plantation capitalism. Many male figures were resistant to 
Dutch pressure, but it is interesting to note that in this period a novelty emerged, in 
this case the rise of women was to resist. Nyimas Gamparan in Cikande and Nyimas 
Malati in Tangerang were cases that have escaped historical studies. They appeared to 
begin the peak of tension, before "Geger Cilegon" incident that gave birth to protagonist 
Ki Wasid (Kartodirdjo, 1995, pp. 128-129). 

In the episode, Nyimas Gamparan had to explore the vast rural Banten to avoid 
massive capture by the colonial government (Tjandrasasmita, Ambary, Michrob, 1987, 
pp. 28-29). In all the silence of the history of Banten, the woman's figure had drawn 
traces on the lines of resistance, before finally falling in the hills of Mount Karang, lying 
between Paburan and Baros. Likewise, Nyimas Malati, had to meet her destiny in the 
rural Balaraja. The historical footprints of those two female patriots are still 
remembered in the collective memory of Bantenese people. 

 
Symbolic aspect 
A popular female figure in the oral tradition in the rural southern of Banten is Nyi 
Pohaci or better known as Sanghyang Sri, especially in Sundanese local religiosity in 
Banten and also in West Java. Respect for this heavenly figure is based on the belief 
that Goddess Sri is the embodiment of the fertility giver for rice plants (Sukanda-
Tessier, 1977). In the Baduy and Banten Kidul communities and even in the rural 
southwestern Pandeglang, respect for the Goddess of Rice is represented through the 
ruwat bumi ritual in a series of Seren Taun and Kawalu ceremonies (Baedhawy & 
Wachyudin, 2013; Fadillah, Baedhawy, Sujana, 2015: 44-45). 

Symbolically, women also lived in the valley where three mountains met 
(Karang, Pulosari and Aseupan). The legend of Ki Mandala and Nyi Wangi was the 
forerunner of the Mandalawangi settlement. There were limited rituals performed 
around their graves in the middle of rice fields (Fadillah & Sujana, 2003: 17). 
Nevertheless, now, the current mainstreaming in the social media in Banten includes 
the important role of the fairytale surrounding the Pakuan Palace, Nyi Anteh ‘Sang 
Penunggu Bulan’ and the fable of Pandeglang, Puteri Arum. Both stories of the 
protagonists imply that weaving has always been a symbol of women's spiritual 
power. That belief is still preserved in the tradition of making Janggawari, a typical 
weaving done by a virtuous Baduy woman. This type of weaving is only intended as 
a hosting equipment in the rituals of the Baduy community in Kanekes. 
 
Conclusion 
The traditional historiography of Banten is far more complete than what is now 
revealed. The role of women in various positions has shown the breadth of dimensions 
in each episode of the history of Banten. The real role appears in the position of women 
according to their nature, namely in the feminine and maternal aspects. The existence 
of Batu Bergores archaeological heritage on the slopes of Mount Pulosari, with the 
female genital mark can be the oldest evidence of respect for women. Later it was 
discovered that there was an important role in the position as a political elite, in the 



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context of both the aristocracy and ordinary people. Nevertheless, women in public 
view, hypothetically, also have a special place in their symbolic position, both as a 
forerunner of the community and in the context of religiosity. This depicts the mental 
wealth of Bantenese people in positioning themselves in the metaphysical world. The 
harmony of human relations and the environment continues to be fought by the Baduy 
community and traditional unity in the southern mountains of Banten. 

The various situations experienced by Bantenese people for decades have shown 
a dominant double track, namely a constant role in the context of feminine 
universalism and a local-situational role. All the positions of women in historiography 
of Banten have not stopped, even when the world has entered the modern era. Women 
have an essential position that still appears on the surface, especially in the spirit of 
post-modernism that requires balance in the natural and social ecosystem. Although, 
in the colonial era the manuscript evidence that illustrated the existence and role of 
women was eroded by political dynamics that made hegemony the role of men. 

Space and time have indeed changed. Likewise, it occurs as well in the positional 
context of women in the public order, but there is always continuity in the spirit of 
how to position women in the positions and roles proportionally and professionally. 
When the position of women must be discussed in the context of local history as 
ancient manuscripts have shown that in the discussion of this paper, at the beginning 
of the first millennium, it becomes an important moment to continue to explore sources 
of local historical knowledge about Banten women throughout their history. As a 
result, the studies taking the women subjects of the historiography of Banten are new 
challenge for historians in general. 
 
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