Institutional Repository UIN Sunan Kalijaga YogyakartaHISTORIOGRAFI ISLAM DEMAK DALAM BABAD JAKA TINGKIRNIM.: 24205011009Albef FahroziauthorThe development of Islamic-Javanese historiography (babad) has transformed how traditional societies understand power, perpetuate dynasties, and legitimize spiritual authority. Babad no longer merely functions as a passive genealogy, but takes over strategic religio-political functions like naturalizing royal power, controlling orthodoxy, and suppressing marginal resistance. This condition raises a new problem of power polyvalency when court-centric hegemony is undermined by internal contradictions. Departing from this background, this study aims to analyze the problem of power polyvalency in Babad Jaka Tingkir, understand the contestation of authority through Michel Foucault and Roland Barthes, and reflect on the critical position of marginal-centric manuscripts. This study employs a qualitative library research approach. Data are sourced from the Babad Jaka Tingkir manuscript edited by Moelyono Sastronaryatmo (1981) regarding power transitions, mosque construction, and Sufi trials. Subsequently, the data are analyzed through a theoretical dialogue between Michel Foucault and Roland Barthes. Foucault is used to read power discontinuity and the tactical polyvalency of Sufi punishments, while Barthes is used to deconstruct hierarchical naturalization through myth. The results show that this manuscript generates a power polyvalency problem through selective succession discontinuity, architectural hierarchy naturalization, weakening state discourse control, and execution spectacles shifting into counter-legitimacy. In Foucault's perspective, this dynamic manifests the tactical polyvalency of discourse, where spectacular executions of heterodox Sufis turn into cultural resistance confirming the victims' teachings. Meanwhile, Barthes, through myth asserts that the Demak Grand Mosque construction works to naturalize asymmetric hierarchies to make them seem inevitable. The dialogue between both perspectives shows that babad does not merely perpetuate monolithic court power, but challenges sharia-political hegemony through marginal Sufi voices. This study concludes that power in babad is not solely determined by sultanate hegemony, but by the text's ability to manage contradictions, preserve spiritual agency, and articulate Sufism. Babad is not the end of political dominance, but a new arena for the Javanese-Islamic intellectual tradition to continuously assert its plural meanings and cultural resistance.297.261 Islam dan Filsafat, Filsafat Islam2026-08-18UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS USHULUDIN DAN PEMIKIRAN ISLAMThesis

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