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Abstract
This paper aims to study the teachings of peace invented in the Javanese
tradition particularly by Sunan Kalijaga. Sunan Kalijaga was a Muslim saint
in the 15th century AD who taught mystical-philosophical teachings. His role
permeates in the Javanese tradition so peaceful values that are embedded in its
teachings still be traced and developed. We conducted a literature study on the
role, influence and legacy of Sunan Kalijaga. We focused on his philosophical
approach to religious thought as oppose to the mystical aspect. Our findings
show that Sunan Kalijaga succeeded in using proper choice of words to combine
Islamic values and predominant cultural elements (e.g., Hinduism, Buddhism).
Therefore, instead of using the Arabic terms, Sunan Kalijaga used many old
Javanese and Sanskrit terms commonly used in the 15th-16 th century Javanese
society. As an implication, Sunan Kalijaga created terms that are less Islamic but
loaded with Islamic values. His examination is not only inherited into terms,
but also practices, symbols and institutions. Among those Javanese traditions,
some of them are critically important in supporting peace-building. This paper
reaps the peaceful values of the Sunan teachings in the hope of countering the
stream of extreme ideologies that have recently flooded the public.
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Paper ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawa
terutama yang disemai oleh Sunan Kalijaga. Sunan Kalijaga adalah seorang wali
pada abad ke 15 M yang memiliki ajaran bersifat mistis-filosofis. Hingga saat ini,
pengaruh Sunan Kalijaga sangat terasa dalam tradisi Jawa sehingga nilai-nilai
damai yang ada dalam ajarannya masih dapat ditelusuri dan dikembangkan.
Dengan menerapkan studi pustaka, data-data dalam riset ini dikumpulkan dari
sumber-sumber yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisan-
warisannya. Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifat
mistis-filosofis, maka aspek mistisisme dan pendekatan filsafat juga digunakan
dalam tulisan ini. Paper ini memaparkan temuan bahwa dalam pratiknya, Sunan
Kalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasil
memadukan antara nilai-nila i keislaman dengan unsur buda y a dominan
yang telah ada sebelumnya yaitu Hindu dan Buddha. Oleh k arena itu, alih-
alih menggunakan istilah Arab, Sunan Kalijaga justru banyak menggunakan
istilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawa
abad 15-16. Hasil dari upaya tersebut, Sunan Kalijaga menghadirkan istilah-
istilah yang tampaknya kura n g Islami namun sarat muatan n ilai-nilai Islam.
Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namun
juga menjadi praktik, simbol bahkan melembaga. Dari beberapa bentuk tradisi
jawa yang diwariskan Sunan K alijaga dapat diambil bebera p a nilai penting
yang mendukung iklim damai. Paper ini memetik nilai-nilai damai ajaran sang
Sunan tersebut dengan harapan dapat membendung arus ideologi ekstrim yang
akhir-akhir ini semakin membanjiri ruang publik.
Introduction
Today is ‘The Age of Terror’. The term was officially used by Donald
Trump, the US President in his speech.1 It depicts the era where peace
is ripped by act of terror and extreme ideologies. Nowadays, terrorism
1
Understanding The Threat: Radical Islam And The Age Of Terror, https://assets.
donaldjtrump.com/Radical_Islam_Speech.pdf.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
has continued to be a core issue following the organized 9/11 attack that
gravely affected the United States in 2001. Terrorism began to rapidly
and massively spread out abroad, including to Indonesia.
The global spread of terror causes the demand for peace ideology to
be created. People recount their culture and religious traditions to build
peace and inhibit extreme ideology of terrorism from spreading. The
demand for appraising local tradition also appeared in Java, the most
prominent and habituated island in Indonesia. The Javanese tradition
is an early legacy of the Indonesian Islam or Islam Nusantara around the
15th century. It is the period of accommodation when Islam encountered
previous great traditions in the archipelago (e.g., Hinduism, Buddhism).
Therefore, the main character is a peaceful accommodative Islam.
Before Islamic culture dominated the country, Indonesian archipelago
was largely influenced by Indian culture, particularly through Hinduism
and Buddhism religious tradition. Java, as well as Sumatera, was the
center for Hinduism tradition for centuries.2 The transition period from
Hinduism and Buddhism to Islam is a significant part of history by which
the new shape of Javanese was formulated. During that period, the most
notable figure was Sunan Kalijaga.
Sunan Kalijaga was born as Raden Mas Syahid or Raden Said at
1450 AD in Tuban, East Java. He is known as Prince of Tuban, Raden
Abdurrahman, and Lokajaya. He lived during the end of Majapahit
period, the greatest Hindu Kingdom in the archipelago. It was during the
transition period from Hindu to Islam when the Demak Islamic Kingdom
grew significantly following several conquests. Sunan Kalijaga lived for
approximately a hundred years and experienced the rise of several Islamic
kingdoms (e.g., Demak, Cirebon, Banten, Pajang, & Mataram Islam).
2
Dheen Mohamed, “Towards an Islamic Theology of Hindu‐Muslim Relations”, The
Muslim World, vol. 107, no. 2 (2017), 156.
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284
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285
IJIMS: Indonesian Journal of Islam and Muslim Societies, Volume 8, Number 2, December 2018: 281-308
4
Ali Humayun Akhtar, “Identifying Mysticism in Early Esoteric Scriptural Hermeneutics:
Sahl al-Tustari>’s (d. 283/896) Tafsi>r Reconsidered”, Journal of Islamic and Muslim Studies, vol.
2, no. 2 (2017), 38-52.
5
Nanang Hasan Susanto, “Walisongo’s Educational Leadership through Modelling and
Fulfilment of Human Basic Needs”, Jurnal Pendidikan Islam, vol. 6, no. 2 (2017), 311.
6
Seraly Sh Tleubayev et al., “The Game as the Essence of Culture”, Espacios, vol. 38, no.
54 (2017), 29-41.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
7
Evelyn Underhill, Mysticism, A Study in the Nature and Development of Man’s Spiritual
Conciousness, New York: A Meridian Book, 1911, 78-92.
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William James, The Varieties of Religious Experience, A Study in Human Nature, New York:
8
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
3) Transiency: Mystical state cannot be sustained for long, but the quality
can be reproduced in our mind despite being imperfect. Nonetheless, if
this experience is repeated many times, it will continue to develop inner
richness. 4) Passivity: Mystical state could be facilitated by preliminary
voluntary activities such as fixing attention and doing certain bodily
performance. They reported feeling like they were grasped by a superior
power whenever such consciousness was felt.
In conclusion, although mysticism is a somewhat intangible experience,
the practice is done consciously. In other words, mystic experience can
generally be understood. The issue is on how to derive the experience
into a language that could allow people to understand and imitate the
experience.
Philosophically, language is a medium between analytic and
expression. It explains the emergence of Language Analytical Philosophy
as a branch of the discipline. It sees that philosophical problem will be
resolved when grammatical analyses are conducted. In other words, the
task of philosophy is to conduct conceptual analysis.9
According to Wittgenstein, Analytical Philosophy frees epistemology
from unclear terms, also known as language criticism. He argued that
everything experienced should be able to be expressed. Language acts as
both the medium and limit for thought expression. By this understanding,
he constructed the picture theory. The theory stated that there is an
ultimate relation between language and factual reality, or corresponded
between proposition and state of affairs. Therefore, a proposition should
always reflect the reality.
The Wittgenstein approach, however, became problematic when
encountering noetic experience in mysticism. Noetic means non-empirical
9
Kaelan, Filsafat Bahasa: Masalah dan Perkembangannya, Paradigma: Yogyakarta, 2002,
80.
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10
Kaelan, Filsafat Bahasa: Masalah dan Perkembangannya, Paradigma: Yogyakarta, 2002,
80.
John Gibson and Wolfgang Huemer, The Literary Wittgenstein, London and New York:
11
Routledge, 2004, 1.
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12
Robert L. Arrington, “Theology as Grammar: Wittgenstein and Some Critics”, Robert
L.Arrington and Mark Addis (eds.), Wittgenstein and Philosophy of Religion, London and New
York: Routledge, 2001, 168.
13
Sara Nimis, “Sainthood and the Law: The Influence of Mysticism in Eighteenth
Century Pedagogy of the Fuqaha>’”, Journal of Arabic and Islamic Studies, vol. 14 (2014), 182.
14
Pvurwadi, Sufisme Sunan Kalijaga; Menguak Tabir Ilmu Sejati di Tanah Jawa, Yogyakarta:
Sadasiva, 2005, 13.
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15
Achmad Chodjim, Mistik dan Makrifat Sunan Kalijaga, Jakarta: Serambi, 2003, 55.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
tunggal, tunggal jati swara awor ing hartati” plainly translated as “but if
you do meditation… become united, one truth, like voices combined”16
Through samadi someone can achieve steadiness in which Sang Permana
(consciousness) can meet Sukma Jati (the True Self).
Sunan Kalijaga never explain what God looks like, just that it is “tan
kena kinaya ngapa” (un-describe-able). He also said “Pangeran pan ora rupa
/ nora arah nora warni / tan ana ing wujudira / tanpa mangsa tanpa enggon”
[God has no appearance, no direction nor color, has no material, and
beyond the time and space].
16
Achmad Chodjim, Mistik dan Makrifat…, 172.
17
After learned from Sunan Bonang, Sunan Kalijaga also learn from Sunan Ampel and
Giri. After that, he moved to Pasai and East Patani (Thailand). In Patani he cured the King
who got skin disease. He became a famous religious teacher as well as healer in Patani. He
usually called Raden Sa’id (his childhood name) and Syeikh Malaya, his honorable name
there.
18
Achmad Chodjim, Mistik dan Makrifat…, 10.
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they died. Dumadi literally means being created. It refers to all creatures
in the universe. People were asked to believe that they came from a single
source and will go back to the same place.
Sangkan Paraning Dumadi itself was described as Kajeng Sejati [the Main
Tree] or Syajarat al-Yaqin. It is frequently called “kusuma anjrah ing tawang”
[flower grows in the sky but intrinsically implies pre-worldly life]. After
that there are Nur Muhammad, then Sang Urip or Roh Ilahi.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
[the great devotion is at whenever, all you do is your praying, your silent,
your talk, whatever your body do should be a prayer as well, that is the
truest keenness, the uncut prayer].
Therefore, religious ritual is not the most important aspect for Sunan
Kalijaga. Instead, the core value is on knowing and always remembering
God. Whatever people do can be a prayer as long as they do it in the
name of loving God.
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Wayang
Sunan Kalijaga employed wayang to be the media in teaching people
to know God and guide morality. According to Ponder, Wayang owed
something to Hindu influence for some of the best known stories. The
stories are taken from writings of the Hindu period in Java. However,
figures of the various characters in the stories, grotesque and hideous
though some of them are, have a mild, benevolent, and very far removed
from the horrible and often obscene hideousness of so many Hindu
idols and images in India.22 Originally, wayang before the era of Sunan
Kalijaga is shown as a scroll with pictures. It was called wayang beber. This
kind of wayang was also popular in other countries, such as China, Japan
and India. However, some wali (saint), especially Sunan Kalijaga, made
22
H.W. Ponder, Java Pageant, Impresion of the 1930s, New York: Oxford University Press,
1988, 48.
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23
Franz Magnis Suseno, Javanese Ethic and World View; The Javanese Idea of the Good Life,
Jakarta: Gramedia Pustaka Utama, 1997, 185.
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dedication], urip samadaya [life should be simple, not glamorous], alus ing
pambudi [behave calmly], and so on.24
Therefore, Sunan Kalijaga taught people to be mystic but not merely
ascetic through Semar. To be mystics who does not withdraw themselves
from daily life but contribute in it with new vision of kindness. There
are still various aspects in wayang that combines Islamic and Hindu
mysticism.
Tembang
Sunan Kalijaga was also known as a composer. He created many tembang
[songs] that people collected as Suluk [book of songs]. Tembang itself is
divided into numerous types of songs, traditionally known as macapat.
Historically, macapat already existed before Sunan Kalijaga, but he had a
great contribution in developing this art. Many lyrics created by Sunan
Kalijaga are well-known today, such as Lir ilir. Some of his songs were also
sung in Langgar and Mosque in villages after azan and before iqamah,
usually called puji-pujian.
In macapat there are patterns of song, such as Asmaradhana,
Dhandanggula, Maskumambang, Kinanthi, Pocung, and so on. People can
change the lyric as they want, depending on the message they want to
give. The pattern itself implies that certain nuance or tone of the song;
can be happy, hopeful, sad, and so forth.
In ancient Javanese society, oral tradition was stronger than written
tradition. Many people enjoyed listening to songs and storytelling, but
especially the former. Songs are easier to memorize because they have
rhythms. By memorizing the song, people also starts to memorize the
message. The message has religious and ethical teachings. Sunan Kalijaga
24
Moch. Soehadha, “Ambiguitas Semar, Ambiguitas Manusia Jawa”, Esensia; Jurnal Ilmu-
ilmu Ushuluddin, Vol. 4, no.1 (January 2003), 118-122.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
used this media to spread out his teaching because the effectiveness.
Sunan Kalijaga’s method of using tembang influenced many future
Javanese scholars to imitate his style. Yasadipura, Ranggawarsito,
Mutamakin, and so on also wrote sastra gendhing [book of song] such as
Serat Wirid Hidayat Jati, Serat Centhini, Serat Cebolek. Those serat [Javanese
book] are extremely familiar to some mystical term such as wahdat al
wujud, ittihad and hulul.25
25
H. Abdul Djamil, “Aspek Islam dalam Sastra Jawa”, in Darori Amin (ed.), Islam &
Kebudayaan Jawa, Yogyakarta: Gama Media, 2000, 167.
26
Irwan Abdullah, Simbol, Makna dan Pandangan Hidup Jawa; Analisis Gunungan pada
Upacara Gerebeg, Yogyakarta: Balai Kajian Sejarah dan Nilai Tradisional, 2002, 23.
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Slametan
Slametan is a traditional ritual or ceremony that aims to achieve wellbeing
for those who are still alive and those who have passed away. Originally,
slametan was animism and Hindu tradition; However, Sunan Kalijaga
infiltrated donga [Islamic prayer] in slametan. It resulted in a combination
of ancient ceremony with Islamic teachings.
Most Slametans are done to memorize certain event or phase. For
example, some slametan are used to ask safety for the deceased; Surtanah
or geblak are done in funeral rites, nelung dino (after three days), mitung
dino (seven days), matang puluh (forty days), nyatus (a hundred), mendhak
27
G. Moedjanto, The Concept of Power in Javanese Culture, Yogyakarta, Gadjah Mada
University Press, 1993, 107.
28
G. Moedjanto, The Concept of Power…, 102-103.
29
Sindhunata, Petruk Jadi Guru, Jakarta: Penerbit Buku Kompas, 2006, 61.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
Kebatinan
Another influence of Sunan Kalijaga is in Aliran Kebatinan or Kejawen
(Islam Jawa). There are many schools of aliran kebatinan in Java such
as Sumarah, Sapto Dharmo, Tritunggal and so on. The similarities
among kejawen schools are their mentality that accommodates respect
to all religious expression to create unity and harmony of live.31 For
example, in Kebatinan Tritunggal there is a teaching that says Ngagama
ojo ngrusuhi agami / ngagama ojo ngrusak kamanungsan / ngagama kudu
nawurken wawang32 [being religious means to not destroy religion, not
hurt humanity, and has to extend to a good representation]. In tritunggal
ngagama, agami refers to other religion, particularly the official religions
in Indonesia.
The mystical teaching of Sunan Kalijaga that is characterized as
being friendly to tradition and diversity are adopted by aliran kebatinan.
Tritunggal believed that religion is like a case, while the essence is budi
luhur [good deeds]. They also saw religious ritual the way Sunan Kalijaga
viewed shalat daim. Similarly, kebatinan also practices meditation through
breathing exercise and contemplation before going back to the society as
an enlightened person. Ki Martosupadmo, a kebatinan member explained
that Kebatinan is the source of Life called Budaya [culture], the Light of
30
Budiono Herusatoto, Simbolisme Dalam Budaya Jawa, Yogyakarta: Hanindita, 2005, 89.
31
M. Murtadho, Islam Jawa; Keluar dari kemelut Santri dan Abangan, Yogyakarta: Lapera,
2002, 12.
32
Burhan Ali, “Kebatinan dan Keberagamaan dalam Paguyuban Tritunggal Yogyakarta”,
Thesis, Yogyakarta: CRCS-UGM, 2006, 139.
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God, or God’s Luster. Everyone can contact Life, although the path to it
is difficult. The way is through semedi; to clear our mind every day and do
something good. He also asked to not be steered by emotions, to accept
our position in life, and be sincere. Semedi is the exercise to get to know
Life. People train it through conscious, rhythmical breathing until the
point that consciousness vanishes. Next, they will get into contact with
God, Hyang Suksma, who equates with Budaya, which stands from cahya
(light, luster) of Hyang Suksma that is Life.33
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
36
“Unggah-Ungguh”, CakNun.com (30 Dec 2017), https://www.caknun.com/2017/
unggah-ungguh/, accessed 17 May 2018.
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easily blame others and punish them with terror. Extremist has no respect
for humanity.
Building peace among Javanese is mostly conducted by art and cultural
approaches. For example, wayang which is also acknowledged as a legacy
of Sunan Kalijaga is the most popular art that effectively cultivate peace.
The teaching in wayang story often asks people to live peace and harmony,
and respect others. Wayang is also used as a conflict resolution approach,
namely that truth and good deed will always triumph in the end. It implies
the call to do well and never start a conflict with others. Therefore, no
doubt, it is a teaching of peace and harmony. Tembang is also an art that
cultivates peace. Macapat is very rich with lyrics that mainstreaming
ethic and moral values. Below is an example of Dhandanggula lyrics.
Dhandangula is macapat tone that created by Sunan Kalijaga.
Aja nyawang mring bedaning kulit/ Aja nyawang bedaning agama/ Iku kanca
nira kabeh/ Sanadyan drajadipun/ Luwih cendhek lawan si reki/ Becik den
kurmatana/ Sesamaning makhluk/ Yen iku wus katindhakna/ Mesti sira tetep
bakal den payungi/ Gusti kang Maha Nasa.
“don’t look at skin color/ nor the religion/ they are your friend/ even the
social caste is lower than you/ just respect them/ they are human being like
you/ if you do this/ may you always receive blessing/ from God”.
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Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java (Waston )
Besides art and cultural events, peace and harmony are also manifested
in government policy. In Yogyakarta, the government emphasizes cultural
conduct with the concept of Satriya. This concept was inspired by the
attitude of nobles, formulated as sawiji, greget, sengguh, ora mingkuh [be
united, motivated, confident, and responsible]. Sawiji [be united] means
integrating kawula lan gusti, that can be interpreted as integrating lay
people and king or integrating man and God. This understanding is
derived from Sunan Kalijaga teaching of sarira tunggal (single soul). With
this spirit, Javanese are encouraged to integrate people and government
to work together. Sawiji is also interpreted as a call to unite citizens from
various religious and ethnic backgrounds. That is an example of how
the government tries to implement cultural value into policy. Satriya
becomes cultural logo of the Yogyakarta Government which is stipulated
by Governor Regulation No. 72 of 2008 concerning Government Culture
in the Special Region of Yogyakarta. It is a form of commitment of the
Provincial Government in achieving bureaucratic transformation based
on the value of Javanese local wisdom. Satriya stands for Selaras (harmony),
Akal budi Luhur-jati diri (right character), Teladan-keteladanan (be a role
model), Rela Melayani (serve ungrudgingly), Inovatif (innovative), Yakin
dan percaya diri (confident), and Ahli-profesional (professional).
Sunan Kalijaga’s language-games have turned into teachings of peace
and harmony in scripts and tradition. People who firmly conserved
the teachings today are called traditionalist rather than scripturalist.
Scripturalism Sufism as mentioned by Reese,37 does not exist much in
the teachings of Sunan Kalijaga. The traditionalists are usually peace
lovers. They conserve unggah-ungguh (ethic/norms) that reflects respect
and politeness.
37
Scott S. Reese, “Scripturalism, Sufism and the Limits of Defining Public Religiosity”,
in Imperial Muslims: Islam, Community and Authority in the Indian Ocean, 18391937 (Edinburgh
University Press, 2018), http://www.jstor.org/stable/10.3366/j.ctt1tqxt7c.13.
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Conclusion
Through brilliant philosophical efforts, particularly by implementing
language-games, Sunan Kalijaga was able to translate his experience of
Islamic Mysticism into Javanese concepts, terms, and practices. He had
similar mystical experience with other Muslim Sufi in the world, but he
did not withdraw himself from social life. Sunan Kalijaga conducted
meditation to receive enlightenment, but he also dedicated some time
for the society afterward. He taught people to be familiar with the source
and purpose of live, to love it, and to love each other. He employed both
Islamic tradition and previous Javanese culture to win the hearts of the
people. His mystical teaching became a great tradition in the Javanese
civilization. Some of these traditions still persist today and made up the
identity of Javanese culture. Meanwhile, his teaching manifests to cultural
attitude and behavior. The spirit of tolerance, peace and harmony,
spread through the tremendous values in cultural-religious literature,
daily cultural conduct (perilaku budaya) including social norms (unggah-
ungguh), and cultural-art such as wayang [puppet shadow performance]
and tembang macapat [traditional song]. It is also generated through
cultural ceremony such as grebeg and slametan, portrayed in several
traditional and ritual symbols, and developed formally by government
through implementing discipline of Satriya. Therefore, although mystical
teaching of Sunan Kalijaga has a long history, it is still significant today,
especially in countering extreme ideologies like terrorism.
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