DMDI SOUTH KALIMANTAN

FROM BANJAR HERITAGE

TO THE GLOBAL NETWORK

OF THE MALAY–ISLAMIC WORLD

In the land of Banjar, history always speaks in two languages: the language of water flowing through its rivers, and the language of culture rooted deep within the soul. It was here that the Malays and the Dayak met, mingled, and eventually gave birth to a new ethnic identity: the Urang Banjar. Banjarmasin, the city that today stands as the heart of South Kalimantan, was once known as Bandar Masih—the harbor of the Malay people. That port witnessed the earliest encounters of trade, diplomacy, and devotion. From there, a civilization emerged that would later be known as the Banjar Sultanate.

From the perspectives of sociology and anthropology, the Banjar people of South Kalimantan are recognized as Proto-Malay, or the Young Malays. They were born from the meeting of two great currents: the Dayak and the Malay ethnic groups. From this union arose a new community that we now know as the Banjar ethnic group. This identity did not appear overnight; rather, it was shaped through a long history filled with diplomacy, conflict, and eventual unity.

Historical records note that Banjarmasin was originally inhabited by both Malay and Dayak communities. Even the name “Banjarmasin” itself derives from the term Bandar Masih—bandar meaning port, while Oloh Masih refers to the Malay people. It is therefore no surprise that the city is also known as the harbor of the Malays. At that time, the region was ruled by Patih Masih, an influential figure who worked in collaboration with Patih Belitung, Patih Kuin, Patih Balit, and other prominent leaders.

DMDI Magazine had the opportunity to interview the Chairman of Dunia Melayu Dunia Islam (DMDI) for South Kalimantan, H. Ibnu Sina. In his account, Prince Samudera—who would later be crowned as Sultan Suriansyah—was appointed as the first king by the patihs and nobles after a familial dispute within the Daha Kingdom was peacefully resolved. From that moment onward, Islam was established as the foundation of the kingdom, and the Malay–Banjar identity grew stronger.

“The Banjar people are not merely inheritors of civilization; they are also its developers. They absorbed Malay values, blended them with Dayak roots, and nurtured a distinctive tradition. This is where we understand that ‘Malay’ is not merely an identity, but also a meeting point where nations and cultures are formed,” said Ibnu Sina, who clearly possesses a deep understanding of the historical trajectory of Malay identity in Kalimantan.

The Malay–Islamic Landscape of South Kalimantan

Amid this current of history, Dunia Melayu Dunia Islam (DMDI) emerges with a mission: to reconnect scattered cultural bonds, revive inherited values, and bridge the past with the future.

South Kalimantan holds a special place within this movement. From the very beginning, Banjar has played a central role in building networks of culture, religion, and trade across the archipelago.

Yet every moment of greatness is never free from the tests of time. Today, globalization flows in without barriers, bringing both opportunities and challenges. Social media, for instance, can become a noisy arena that erodes cultural roots, yet it can also serve as a window through which Banjar–Malay culture is introduced to the world.

This is precisely where challenges and opportunities converge. “DMDI South Kalimantan realizes that without the courage to embrace the digital era, culture could be marginalized. But with creativity, it can expand, cross boundaries, and once again become a shared pride,” explained the former two-term Mayor of Banjarmasin.

Ibnu Sina clearly emphasized that cultural literacy remains one of the pillars being preserved. Classical manuscripts such as Sabilal Muhtadin, Tuhfatul Raghibin, Ad-Durrun Nafis, and Parhukunan demonstrate the high intellectual tradition of the Banjar people.

These works were written in the Arabic-Malay script, or Arab Gundul, reflecting how inseparable Islam and Malay identity have been in this region. From this tradition emerged great scholars, such as Sheikh Muhammad Arsyad al-Banjari, whose ideas and works continue to live on to this day.

One of the most monumental legacies is the Sultan Adam Law. Compiled in the 19th century, it became the reference for both sharia and social law in the Banjar Sultanate. Within it were provisions commanding the establishment of prayer houses (surau) in every village, the observance of prayer, and the safeguarding of the moral and social order of the community.

This law was not merely a written text, but the very breath of civilization. It demonstrated that Islam in Banua Banjar was not simply a personal faith, but the very foundation of social, political, and cultural life.

DMDI South Kalimantan regards this heritage as an invaluable treasure. Yet heritage must not remain confined to museums or bookshelves. It must be revived, taught, and adapted in order to remain relevant in the 21st century.

Thus, one of DMDI’s strategies is to cultivate a new wave of literacy: publishing books, developing scholarly studies, and reviving the tradition of writing. Several works have already been produced, and many more are planned for publication.

“This step is not merely an effort to document historical traces, but an investment in civilization. A great nation is one that writes its own history, preserving its voice and collective memory rather than surrendering the pen to others. Writing is a way to safeguard dignity, weave identity, and ensure that every generation has a mirror through which it can recognize itself,” he said.

However, literacy alone is not sufficient without spaces where ideas can meet and grow. This is why the development of research centers, think tanks, and dynamic digital platforms is so important. These are not merely academic institutions, but arenas of dialogue where youthful ideas and seasoned experience converge, merge, and produce new directions. From such spaces emerges a bridge between the past and the future, ensuring that the legacy of civilization is not only remembered but continues to evolve.

In the era of the digital world, the internet has become a new space of civilization. If the Banjar people once mastered the river trade routes and the maritime pathways of the archipelago, today they must also be present in the digital sphere. This is the path through which Malay–Islamic culture can continue to be heard and respected.

The currents of social media now flow rapidly into every sphere of life. On one hand, they pose challenges that may erode cultural roots; on the other hand, they also present a great opportunity for Banjar culture—with its Malay spirit and Islamic soul—to remain recognized and to flourish. The digital world has become a new stage where traditions can be reintroduced to the younger generation in a language close to their everyday lives.

History records that the literacy tradition of the Banjar people is not something new. During the era of the Banjar Sultanate, religious and cultural manuscripts were written in Arabic-Malay script, or what is commonly known as Arab Gundul. These manuscripts stand as monuments to the high literary culture of the Malays. One of the most famous is Sabilal Muhtadin, written by Sheikh Arsyad al-Banjari, as well as the Sufi work Ad-Durrun Nafis, a Malay-language text written in Arabic script. Through these works we see how knowledge and culture were woven through script so that they could endure across generations.

“Great scholars such as Sheikh Muhammad Nafis bin Idris al-Banjari also left monumental works on theology, alongside other classical texts that remain references to this day,” explained Ibnu Sina.

Ibnu Sina further noted that within the Malay–Islamic landscape of South Kalimantan, the relationship between culture and religion is not merely harmonious, but synergistic, strengthening one another. It is therefore not surprising that when Dunia Melayu Dunia Islam (DMDI) arrived with its cultural agenda, the Banjar community welcomed it with open arms. In everyday life, many Islamic traditions are already deeply embedded within Banjar cultural identity—especially during the month of Maulid, when the majestic colors of Banjar shine brightly: the revered golden yellow, sometimes combined with green or red. These colors are not merely symbols, but markers of identity aligned with Malay traditions throughout the archipelago.

“Forums such as the Borneo Forum 2023 serve as examples of how cross-provincial, cross-district, and even international networks can be established. With the relocation of Indonesia’s new capital to East Kalimantan, this momentum becomes even more meaningful,” he said.

Kalimantan, according to Ibnu Sina, is no longer the periphery but a new center of Indonesia. The Banjar people, together with the Dayak, Malays, Bugis, Javanese, and the other 32 ethnic groups living on the island of Kalimantan, stand on the front line in shaping the island’s new identity. From the heritage of rivers and forests to the modern cities rising along their banks, they carry identity, values, and a spirit of unity to ensure that Kalimantan becomes a dynamic and dignified pulse of the nation.

DMDI is therefore present not merely as a cultural platform, but also as a bridge for economic cooperation, education, and cultural politics. It prepares networks so that the Banjar people do not move forward alone, but together with the wider Malay world.

Living traditions within the community—such as the Ramadan wadai market, hadrah, sinoman hadrah, baturai pantun, and madihin—are cultural treasures that should be showcased in both national and international forums.

In addition, the architecture of Banjar traditional houses with their towering roof ridges, the refined carvings of Jamang Banjar, and spatial designs rooted in the cosmological philosophy of Malay-Islamic thought form an irreplaceable identity. Visual arts that have grown from local traditions to contemporary urban culture in the Old Town area of Banjarmasin have now become a significant asset in presenting the identity of the Banjar people on the stage of the archipelago and the world.

“Revitalizing historic urban areas, providing public spaces, and developing creative urban design are new ways to make culture an essential part of the creative economy’s pulse,” he explained.

Heritage, Literacy, and Strategic Agenda

It can therefore be understood that the strategic agenda of DMDI is to strengthen networks across regions, across nations, and across generations.

“For the Malays and Islam are not static inheritances, but living energies that continue to move,” said Ibnu.

Ultimately, DMDI South Kalimantan stands on the same path as its ancestors: to preserve, enliven, and carry forward the torch of civilization. From classical manuscripts to digital forums, from village prayer houses to international assemblies, the Banjar–Malay spirit remains an undying flame—a spirit that will continue to illuminate the community and the world.

Dunia Melayu Dunia Islam (DMDI) in South Kalimantan is present not only as a cultural platform but also as a bridge of literacy and intellectual thought. From the beginning, this commitment has been realized through the publication of books documenting historical heritage, culture, and local wisdom. Several works have already been published and many more will follow, becoming a tangible contribution to improving educational literacy in the land of Banjar. With the publication of these books, DMDI proves itself not merely as a meeting platform but also as a center of intellectual enrichment that leaves a lasting impact, said Ibnu Sina.

However, amid the powerful currents of globalization, DMDI is required to move even further. An important question now arises: is it necessary to establish a research center, a think tank, or even a digital platform in South Kalimantan? The answer is certainly yes. Without a strong research center, ideas can easily fragment, and without a digital platform, intellectual networks will struggle to reach an increasingly interconnected Asia—such as through the Banjar Melayu Corner at UIN Antasari. The digital world has become a new meeting space, and it is there that networking must be woven with determination.

Above all, said Ibnu Sina, DMDI must remain firmly grounded in its fundamental values. A broad influence can only endure if it stands upon strong roots. Developing Banjar arts and culture is, in essence, reviving Malay cultural traditions that have long been rooted in the history of South Kalimantan. From the revered golden-yellow color to the rhythmic chants of hadrah and madihin, everything reflects the close bond between Malay and Islam that is deeply woven into the daily life of the Banjar community.

The sources of cultural literacy are also abundant. Classical manuscripts such as Sabilal Muhtadin, Tuhfatul Raghibin, and Ad-Durrun Nafis still stand firmly as pillars of history. Equally important are texts such as Parukunan and Karapatan Qodhi, which summarize the principles of Islamic jurisprudence, serving as evidence of how Islamic law has shaped the character of society. Most monumental of all is the Law of Sultan Adam Al-Watsiq Billah (1835)—born from the ideas of Sheikh Arsyad al-Banjari after his return from Mecca—which became a pillar of institutionalized sharia law within the Banjar Sultanate, strengthening the principles of life among the Banjar people as well as among newcomers.

The Law of Sultan Adam was not merely a legal text but a guide to life. Within it was the Sultan’s decree that anyone residing in a village must establish a langgar or surau as a place for communal prayer. There were also provisions emphasizing the obligation to perform the daily prayers, including consequences for those who neglected them. This reflects the face of Malay–Banjar Islam— a faith that is not merely spoken, but practiced within the very structure of society.

The contribution of DMDI South Kalimantan does not stop at preserving manuscripts and historical sites; it also ensures that these values continue to live in education, arts, culture, and public spaces. Cultural forums, art competitions, and the revitalization of Banjarmasin’s Old Town are all arenas that demonstrate that this heritage is not a museum artifact, but the living breath of society, explained Ibnu Sina.

Looking ahead, the strategic agenda of DMDI is to multiply networks—across provinces, across cities, and even across nations. For the Malay–Banjar story is not merely a local narrative, but a major cultural node connecting Sumatra, Singapore, Malaysia, Brunei, and the wider Malay world throughout the archipelago. This represents a significant opportunity for South Kalimantan to emerge as a center of ideas and culture.

Thus, DMDI South Kalimantan stands not only as a guardian of heritage, but also as a torch illuminating a new path. From literacy publications to digital platforms, from village prayer houses to international forums, from the legacy of Sultan Adam to broader Asian strategies—everything converges in one mission: to ensure that the Malay World–Islamic World (Dunia Melayu Dunia Islam) remains alive, relevant, and influential in the future.***