Abstract :

Historically, sultans have always had living space (lebenschraum habitus). In the Sultanate of Ternate, the living space of the sultans was the kadaton (palace) which since its birth was organized according to the philosophical cosmology constructed in a person’s customs. The palace (kadaton) as the basis of political legitimacy means that the palace is not merely the residence of the king and his relatives, but it is also seen as the state itself (exemplary state), so that in the history of its development, the palace has become an institution of power that politically has the same weight as the institution nobility itself. This research aims to 1) to reveal the Myth of the Seven Princesses: Source of Legitimacy, and 2) to reveal how the Sultan’s palace strengthened the Cultural and Political Center. This research used descriptive qualitative method. The result of this research revealed that the Sultanate of Ternate attempted to build and maintain its power base based on three factors. First, geopolitics, which causes the palace to have a traditional identity position that is closely related to the source of magical beliefs. Second, the doctrine of power, the palace has a central doctrine which makes the king the representative of God’s power (micro cosmos). Third, the basis of aristocratic power centered on cultural hegemony.

---

Keywords :

Culture, Palace, Politics and Ternate Island, Sultan.

---

References :

1. Abdulajid, S., & Kamisi, M. (2021). A Sultan Of Ternate, Mudaffar Sjah, And The Local Politics Consolidation During The New Order Era From 1966 To 1998.Jurnal Ilmu Budaya, 9(2), 7-21.
2. Alfian, I., Koesoemanto, H. J., Hardjowidjono, D., & Suryo, D. (1987). Dari Babad dan Hikayat sampai Sejarah Kritis: Kumpulan Karangan dipersembahkan Kepada Prof. Dr. Sartono Kartodirdjo. Yogyakarta: Gadjah Mada University Press.
3. Azhar, A., Badarulzaman, M. H., Muhammad, F., & Zaib, S. Z. M. (2020). Sharīʿah Criminal Law Enforcement in Hisbah Framework: Practice In Malaysia. Intellectual Discourse, 28(1), 149-170.
4. Bosscher, C. (1859). Memorie van Overgave van het bestuur der Residentie Ternate van den aftredenden Resident C. Bosscher aan den benoemden Resident C. I. Bosch. Reprinted as: Penerbitan Sumber-sumber Sejarah No. 11, 98–249. Jakarta 1980, Arsip Nasional Republik Indonesia.
5. Creswell, J. W. (2007). Qualitative Inquiry and Research Design: Choosing Among Fire Traditions (2nd edition ed.). California, U.S.A: SAGE Publications.
6. Dwipayana, A. A. (2004). BangsawandanKuasa: Kembalinya Para Ningrat di dua Kota. Institute for Research and Empowerment. Yogyakarta, IRE Press.
7. Federspiel, H. M. (2007).Sultans, shamans, and saints: Islam and Muslims in Southeast Asia. University of Hawaii Press.
8. Gupta, A., & Agarwal, D. (2018). Custom vs. Constitution-Why No to Women to Enter into Religious Places?. Supremo Amicus, 4, 16.
9. Hasim, R. (2022). The Existence of Bobato in the World and the Hereafter (Nobility) of the Sultanate of Ternate in Facing the Pull of Tradition and Modernity. International Journal of Arts and Social Science, 5(11), 2017-218.
10. Hasim, R. & Nur, N. (2021). From The Myth of Seven Angelic Spirits to Religious Legitimation: Kesultanan Ternate Source of Power. International Journal of Innovative Science and Research Technology, 6(6), 1097-1102.
11. Iriyanto, N. N. (2019). Megalithic of Ternate and Tidore in Indonesian World. In International Conference on Religion and Public Civilization (ICRPC 2018) (pp. 87-93). Atlantis Press.
12. Kakkar, H., & Pandey, A. (2018). The Right of Women to Enter Places of Worship. Supremo Amicus, 7, 78.
13. Kartodirdjo, S. (1999). Multidimensi Pembangunan Bangsa: EtosNasionalismedan Negara Kesatuan. Yogyakarta: Kanisius.
14. Kiem, C. (1993). Re-lslamization among Muslim Youth in Ternate Town, Eastern Indonesia. Sojourn: Journal of Social Issues in Southeast Asia, 92-127.
15. Moertono, S. (1985). Negara dan Usaha Bina Negara di Jawa Hasa Lampau, Jakarta: Yayasan Obor Indonesia.
16. Rahmatullah, A., Qamar, N., & Abbas, I. (2023). Reconstruction of Principles of Good Governance Based on Local Wisdom in North Maluku Province. Journal for ReAttach Therapy and Developmental Diversities, 6(1), 345-365.
17. Soeratman, D. (1981). Ki Hajar Dewantara Jakarta (Proyek Inv; D. S. dan N. Tradisional, Ed.). Jakarta: Departemen Pendidikan dan Kebudayaan.
18. Suryo, J. Nasikun, C. L. Falakh, F. Zaman, B. K. &  Mundayat, A. A. (2001). Agama dan Perubahan Sosial. Studi tentang hubungan Antara Islam, Masyarakat dan Struktur Sosial Budaya, LaporanPenelitian, Pusat Antar Universitas Studi Sosial, UGM, Yogja, 2001(1992-1993).
19. Syawaludin, M., Fikri, M. S., & Zalpa, Y. (2019). Malay political tradition: The appointment and succession analysis of the Sultanate of Palembang Darussalam. Society, 7(2), 213-232.
20. Umar, S. R., & Hasim, R. (2021). From the Myth of Seven Angels to Religious Legitimacy: The Sources of Power of Sultans of Ternate. Review of International Geographical Education Online, 11(9).