From Saints To Superherb
From Saints To Superherb
From Saints To Superherb
POPULAR GENRES
Author(s): Ermita Soenarto
Source: Journal of the Malaysian Branch of the Royal Asiatic Society, Vol. 78, No. 2 (289) (2005),
pp. 33-82
Published by: Malaysian Branch of the Royal Asiatic Society
Stable URL: http://www.jstor.org/stable/41493548
Accessed: 18-05-2015 02:24 UTC
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/
info/about/policies/terms.jsp
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content
in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship.
For more information about JSTOR, please contact support@jstor.org.
Malaysian Branch of the Royal Asiatic Society is collaborating with JSTOR to digitize, preserve and extend access to Journal
of the Malaysian Branch of the Royal Asiatic Society.
http://www.jstor.org
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
Vol.78,PART
JMBRAS, 2 (2005),
pp.33-82
by
Ermita Soenarto
Introduction*
My interest in undertaking thisstudybeganwhenI discoveredthatin Singaporethereare
actually 'Wali SongoHolyTour'packagesoffered to Muslimpilgrims interestedin visit-
ingthe kramats (magicallyempoweredgraves) of the Nine Saints. I had nearlybooked
myself into one of these tours but due to time constraints,I had to rely on theInternet for
furtherinformation. the was
Although experience certainly not the same,readingup on
thesepilgrimages helped me understand the grip that the Wali Songo had on popular
Javaneseimagination. Since theNineSaintsconstituted a fascinating subjectfora thesis,
my friend Hendri Adriadi's fatherkindly lentme his collection ofWali Songocomicsfor
Dr P.
inspiration. Timothy Barnard,mysupervisor, confirmed the possibilityof studying
popularportrayals of the Wali Songomyth in Indonesia. Followingthis, with thehelpof
relativesand friends, I trackeddownmorefilms,storybooks, and comicsfromJakarta,
Surabaya,andBatam.
* I would liketoexpressmyheartfelt toAssociate
gratitude Professor
Timothy P.Barnard,mysupervisor;Dr
JanVanDerPutten, forshowing mehisfascinating ofIndonesian
collection comic books; Professor
Associate
IanGordon, HeadoftheHistory DrMaitrii
Department; Aung Thwin;DrStephen LeeKeck;andDrMichael J.
Montesano. Specialthanks alsogo toCelineOon,Huang Nickmatul,Hendri Adriadi,DeniseChan,and
ChristopherTanfortheirmeticulous ofmythesis
proofreading andtheir wordsofencouragement.
33
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
35
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
11 Henri 'Saints
Chambert-Loir, andAncestors:TheCultofMuslim inJava',
Saints inHenri Chambert-Loir
andAnthony Reid(eds.),ThePotent Dead:Ancestors, SaintsandHeroes inContemporary Indonesia
,
Honolulu: ofHawaii
University 2002,p. 132.
Press,
12James J.Fox,'Ziarah
Visits totheTomb oftheWali:TheFounders ofIslamonJava', in M.C. Ricklefs
(ed.),IslamintheIndonesian Context
, Clayton,Vic.:Monash 1991,
University, p.22.
13 Maiapahit isperceivedasthereigning Javanesekingdom infifteenth-
andsixteenth-century
Java.
14 M.C.Ricklefs, AHistory ofModern Indonesia,c.1200 tothePresent,3rdedn.,
Hampshire: 2001,
Palgrave,
p. 160.
15 Ibid., 4 ' isa tonominal ornon-practising
JavaneseMuslims.Itisincon-
p.343.Abangan category
applied
tolSantrV
trast whoareconsidered orthodox Muslims. While these arenotnecessarily
categorizations real,
theywillbeusedinthisthesis tomake senseofpopular beliefs intheJavanese
ofsuchdifferentiations
Islamic communityandtherefore willbeputinsingle quotationmarks.
16Adat arelocalcustoms andbeliefs thatprecedetheIslamizationofJava.TheyhavebeensubjectedtoIslamic
reformism, from
particularly theeighteenth onwards.
century
17 Ricklefs,AHistoryofModern Indonesia
,p.354.
1° Ibid.,pp.378-9.Pesantrens arereligious where
schools young boysandgirlsreceive education.
religious
Theyarealsoplaceswhere traditional
Sufimysticism hasflourished.Today,however,withtighter
36
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
governmentcontroloverreligion,
theyareincreasingly
linked bodies
togovernment todak-
andsubjected
wahreformism.
W.Hefner,
Robert Java?
'Islamizing andPolitics
Religion inRural
EastJava ofAsian
' Journal Studies
,46/3
(1987):546.
20 EnaSupriatna(writer)andAdhaSugandi (illustrator), Komik
Kompilasi Islam:PembebasTanahSunda,
Bandune:Next Studio.2002.d.84.
21 Martin
VanBruinessen, 'Shaykh'AbdAlQadir Al-Jilani inIndonesia',
andtheQadiriyya JournalofHistory
sm,1/2(2000):373
ofSufi
37
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
22 Clifford
Geertz,TheReligion
ofJava,Glencoe,111.:
FreePress,
1960, p. 123.
23 Mark Woodward,IslaminJava:NormativePietyandMysticismintheSultanateofYogyakarta, Tucson:
ofArizona
University Press,
1989,p. 17.
24 JamesJ.Fox,'Wali:TheFirstPreachersofIslaminJava',
inJames J.Fox(ed.).Religion andRitual
,
Singapore:
ArchipelagoPress, p. 18.
1998,
25 Solichin
Salam, Sekitar
Wali
Sansa,Yogyakarta:Penerbit
Menara Kudus, 1960.
26 LaineBerman,'ComicsasSocialCommentary inJava, inJohn
Indonesia', A.Lent(ed.),Illustrating
Asia:
Humor
Comics, andPicture
Magazines Books, Richmond, Curzon
Surrey: 2001,p.22.
Press,
38
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
27 Marcel Komik
Bonneff, Indonesia
, trans.
RahayuS. Hidayat,
Jakarta:
KPG/Forum
Jakarta-Paris,
1998,
p. 120.
28 Berman, 'Comics
asSocialCommentary',
p.20.
39
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
WALISONGOIN FILM
Sembilan Wali[NineSaints].Thisfilmwasdirected
byGuruhSoekarnoPutraandK. H.Yusuf
Hasyim
in 1985.(SehSitiJenaris often
leftoutofgroupphotos
becauseofhis'deviant' See Part
reputation.
И.)
40
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
Thesethree andSunanGiriarebythree
comicsonSunanKalijaga,SunanGunungjat, different
art
studios
whichcombined
themintoonebookandentitled
it'Compilation
ofIslamicComics'.
comicbooks,entitled
Thesethree the'WaliSongoComicSeries',arebyM. B. Rahimsyah.The
yearofpublication butitis postulated
is uncertain tobeprobably
aroundthelate1970sto 1980s.
41
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
WALISONGOIN CARTOONSTORYBOOKS(CARTOONSC)
Thissetofcartoon
storybooksbyArman hasbeenreprinted
Arroisi timessince1993.Thetitle
eight
hisdakwah
giventoeachsaintaptlydescribes warrior
personality.
42
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
WALISONGOIN CARTOONSTORYBOOKS(CARTOONSD)
called'OriginalStoriesof
in a collection
Thisis themostrecentset of cartoonstorybooks
created
Indonesia', byH. Syamsul Arifin in2000.Owingtoa shortage
andpublished I was
ofstock,
unabletofindcopiesoftheSunanMuriaandSunanBonangcomics.
43
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
WALISONGOIN CARTOONSTORYBOOKS(CARTOONSE)
Thislastset,entitled
the'WaliSongoSeries',wascreated
byAbdulRosyadShiddiq
andpublished
in 1997.
44
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
FORM
The illustrationof theWali Songo as dakwahwarriors in populartextsis a consequence
of long-term in
hybridization foreign and local and
filming cartooning techniques. While
filmandcartooning are twoseparatecreativeindustries, in Indonesiatheirartisticdevel-
opmentsand influences generallyparalleleach other.
In the1960sand 1970s,indigenous artformsdepicting ancientwarrior silatstories
hadflourished. Theselocal legends,whichweretakenfromthebabads andJavaneseoral
werelaterputintofilmsandcartoonsthatwereheavilyinfluenced
traditions, bythestyles
of Chineseand Hong Kong kungfufilmsand cartoons.Lateron, stringent government
censorship, coupledwiththeinfluxof Americansuperhero and Japanesemangafilms,
comics, and cartoons,affectedlocal artisticexpressionand productionnegatively.
Indonesiansstillappearto prefertheseforeignimports, whichare cheaperand of better
quality than local which
productions have become expensiveand repetitive
increasingly
in content.To be competitive, local filmdirectorsand cartoonistshave resortedto
mimicking thestylesof foreignimports to a largeextent.31
Whilea detailedhistory of developments in theIndonesianfilmingand cartooning
industriescannotbe dealt withsufficiently in this shortessay, it is significantthat
29 Berman,
'Comics asSocialCommentary',
p.14.
30 M.Ramlan(ed.),BabadTanah Jawa.KualaLumpur:DewanBahasa
danPustaka.
1975.
31 Berman,
'Comics as SocialCommentary',
p. 22;andJohn
A. Lent,TheAsianFilmIndustry
, Austin:
ofTexasPress,
University 1990,p.211.
45
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
ofthedakwahwarriors,
visuallyengagingillustrations whichdrawattention to superhero
featuresof the saints,are a productof localizingforeignfilmand cartoonstylesin
Indonesia.The WaliSongohavebecomemorethanjustsupernatural saints;theyarealso
superheroeswho defend the masses
innocent and upholduniversal
justice.Remnants of
these Chinese,Hong Kong, American,and Japanesestylisticinfluencesare easily
observedin thepopulargenresanalysedforthisessay.
ina SunanKalijagacomic(ComicsA).
mangainfluences
Japanese
ina SunanAmpelcomic(ComicsB).
Kungfuinfluences
46
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
CONTEXT
WhiletheformoftheWaliSongopopularnarratives is inflatedto superheroproportions,
thecharacterand spiritualpowersof theWali Songo remainJavanese.Indeed,thisis
wheretherecognition of greatmenin Javanesehistory comesintoplay.
In Javaitis popularly recognizedthatheroesemergebecausetheyhavebeenproph-
esizedto perform greatactsin theirlifetime. The WaliSongo had,in fact,receivedtheir
callingfromAllahfroman earlyage tobe thefirstninesaintsto spreadtheIslamicfaith.
As a meansofjustifying thiscalling,theirchildhoodnarratives arenowaddedtothemyth
inthesepopulartextsto showthatfromyoung,theyhavedisplayedremarkable abilityand
motivation to preachandhelppeople.Long listsofgenealogieslinkingthesesaintstothe
ProphetMuhammadfurther reinforcethisprophecy. For instance,SunanGresik,a des-
cendantof ProphetMuhammad,is the fatherof Sunan Ampel fromChampa,who
proceedsto fathertwo sons,SunanBonangand SunanDrajat.Throughcomplexinter-
marriages(since Muslimmenare allowedto have fourwives) betweenrelativesof the
WaliSongo,Javanese,Chinese,andArabroyalfamilies, thesaintsare actuallyrelatedto
one another.32
Divine inspiration fromAllah also accountsfortheirwahyu,a radiantlightthat
emanatesfromtheirface.This is a portentous signindicating thattheyare theChosen
Ones andcircumstances arealwaysexpectedtofavourthem.33 Theireminencealso stems
fromtheirinnerstrength to adopta halus(controlling one's feelings)attitude,
one which
theJavanesegreatlyvalue. This is in contrast to thekasar (expressingfeelingssuchas
revengeor hatred)mannersof theirenemiesand aggressors.34 Despite being treated
unfairly or angeredintentionally, theNine Saintsonlyresortto combatingas a defence
mechanism. Theirkasar opponents, in contrast,wouldfightto seek revengeor to take
advantage of individuals in weaker positions. , whichis used as a commondefence
Silat
technique by the Wali Songo and other Javanesefilmandcartoonheroes,is a widelyrec-
ognized form of local martial artsthatis cultivated through developingthebatin(inner
of
self) throughlong periods fasting,meditation, and abstinence fromsexual activity.
These asceticpracticesare thereasonsforthe saints'fortitude in maintaining 4halus-
ness'35
32 AbdulRosyad
Shiddiq,
SyeikhMaulana MalikIbrahim PTGunara
,Jakarta: pp.7-8.
Kata,1997,
33 Benedict
R.O'G.Anderson,
Language andPower: Political
Exploring inIndonesia
Cultures NY:
, Ithaca,
Cornell 1990,
Press,
University p.31.
34 LaineBerman,
Speaking
Through theSilence
: Narratives,
SocialConventions,
andPower inJava , New
York:
Oxford Press,
University p. 15.
1998,
3^ Bonneff.
Komik p. 113.
Indonesia,
47
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
WĚSÉS^'
narratives
Additional Froma youngage,SunanDrajatandSunanKudushavebeen
tothemyth:
known humanitarian
fortheir actions
(Cartoons
C).
SunanGiri'swahyu
(Cartoons
C).
48
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
SunanDrajat'sandSunanBonang'swahyu
(Film).
areamazedbySunanAmpel'ssilatskills(ComicsB).
Aggressors
49
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
LANGUAGE
Although thestoriesoftheWaliSongoaresetin fifteenth- andsixteenth-century Java,the
language thathas been employed in the is
populargenres mostly modern. This is attrib-
utedto theformof thesepictorialnarratives, as well as to shiftsin Indonesia'slanguage
policy.Ratherthanhavingto relyon local storytellers to makesenseof theformaland
archaiclanguageofbabad literature, thepopulargenresuse a simpleandcomprehensible
languageto permit personalconsumption ofthesemythsacrossthecountry.36
In the populargenres,the speech of the Wali Songo adoptsa combination of
vernacularBahasa, Javanese,andEnglish.Bahasa is mostlypredominant given that it is
the nationallanguageand is widelyunderstoodby Indonesiansof all ethnicgroups.
However,to make the charactersappear informaland realistic,vernacularformsof
Bahasa are used, particularlyas the language for dialogues and self-reflection.
Furthermore, Javaneseslang like Gawatl (danger!)or wong cilik (small people) and
Englishterms suchas 'Stop!' or 'Hey!' areaddedforemphasisandexclamation in speech.
TheseparticularEnglish terms are chosen because of their to
familiarity local audiences
through contemporary American films and comics.37
mixedwithBahasa(ComicsA).
English
50
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
SunanAmpelina pesantren
(Film).
40 Ibid.,
p. 143.
51
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PerjuanganDakwah Wali Songo
Perjuanganin its simplesttermindicates'struggle'or Tight',althoughin Indonesiaits
associationwiththestruggle againsttheDutchcolonialistsin theIndonesianRevolution
has giventheworda positivenuance.The wordoftengoes hand-in-hand withtheterm
raky at. Today in Java,almostanything thatrefersto removingtheexploitation of the
rakyatis describedas a perjuangan41Despitethepeace-loving natureoftheWaliSongo,
thedescription of theirdakwahactivitiesas a perjuanganbefitsthepoliticalclimate.It
emphasizestheheroicstruggleof thedakwahwarriors to liberatetherakyatfromtheir
'backward','oppressive'Hindu-Buddhist, and animisticculturethroughconversionto
Islam.Contemporaneously, thepositivemeaningofperjuangan , as used in thesepopular
texts,can be understood as jihad, whichoriginally meansthe 'endeavour'of practising
one's faith.This 'endeavour'refers totheneedfortheJavaneseto abandonadat andheed
thesharia as it was outlinedin theKoranand hadith(traditions of theProphet).Such
multiplere-adaptations of perjuanganand rakyat , whichare sculptedaftermodern
politicaland religiousmovements, enhancethe meaningof theWali Songo's dakwah
adventures. Notcoincidentally, italso indicatesthemainconcernsoftheJavaneseummat
inreference to thechangesbeingmadeto theirculturethatMuslimreformists areaggres-
sivelyadvocatingin thedakwahmovement.
The Wali Songo dakwahwarriorsfirmly believein voluntary ratherthanforced
conversion toIslam.However,becausetheHindu-Buddhist Javanesewereunawareofthe
fundamental reasonsbehindtheiroppression, theydo notsee theapparent needtoconvert
to Islam.Accordingto populartexts,guidingtheunenlightened and subjugatedJavanese
rakyatgraduallyand peacefullyto thenew faithbecomesthe underlying basis of the
perjuanganof theNine Saints.In makingthisfeasible,cleverstrategies are deployedto
exposetherakyattotheirbackwardness. Thesetacticsareoftensaidto havebeeninspired
bytheexampleoftheProphetMuhammadwhohadusedthemin hisowndakwahunder-
taking.42
One of theapproachesused by theWali Songo to winoverconvertsis theutiliza-
tionoftheirGod-giventalentsto attract theHindu-Buddhist Javaneseto Islamicculture.
Themostfamousinthisaspectwouldbe SunanKalijagawhois considered a culturalhero
forhis contribution towardsIslamizingJavanesewayang, gamelan (music),tembang
(poetry),and slametan(ritualfeasts).Unlikeothersaintswho wereclad in Arabicgarb,
SunanKalijaga and his follower, SunanMuria,areconsistently shownwearingJavanese
clothesand headgearto reflecttheirclose identification with the ordinarymasses.
Nonetheless, othersaints,too,appealtotheJavanese, whether itbe through increasing the
standardsof agriculture as in thecase of SunanGresik,disseminating popularIslamic
literatureas narrated in a storyofSunanKudus'slife,orcreatinggamesforchildren as in
SunanGiri'simaginative method.Another tacticrepeatedly employedby the Wali Songo
is theexerciseof simplecreativity, intellect,and witas demonstrated in a storyabout
SunanKudus's experiencein a Hindu-Buddhist village.In thenarrative, he successfully
convincestheHindu-Buddhist peasantry to convert voluntarilybyhighlighting thata cow
(an animal of sacred value to both Hindus and Buddhists) also a
has special symbolic
significance in theKoran.However,thesepeacefulstrategies do notalwaysachievetheir
41 Ibid.
42 Arman Sunan
Arroisi, Berdakwah
Kalijaga: Seni
Dengan PTRemaja
, Bandung: 2000,p.21.
Rosdakarya,
52
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
53
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
SunanGiriandhismagical Majapahit
frightening
pen-brush (Cartoons
aggressors C).
54
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
realizeshehasbeenfooled(Film).
Pandhanarang
Adipati
AdipatiPandhanarang lessonabouttheuselessness
learnsa sobering of wealthfromSunan
who
Kalijaga, is as a (ComicsB).
disguised grass-seller
55
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
46 Woodward.
IslaminJava
. d.5.
47 Abdul, p.31.
Maulana,
Syeikh
56
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
is showing
SunanGresik thepowerofIslamicprayer
theanimists (Cartoons
D).
Majapahit
The HinduJavanesekingdomofMajapahitis usuallydistinguished as one ofthegreatest
empiresin Indonesianhistory. in thepopulargenres,Majapahitrulersandtheir
Ironically,
retinueare portrayed 'heathen',and 'exploitative'.Such descriptions
as 'tyrannical', in
wordsand imageryrepresent themas thefactionopposed to thesharia-centredIslamic
values of theWali Songo. The purposeof presenting Majapahitin populartextsthen
servesto demarcateIslamicbeliefsandpractices,separatingtheshariafromun-Islamic,
Hindu-Buddhist, and animisticcustomsknownas adat. Whilethistaskmaybe a simple
57
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
Barbaric soldiers
Majapahit (Film). Majapahit
pillagers therakyat
treating poorly
(Cartoons
D).
48 Woodward,
IslaminJava
,d.5.
49 Ibid.,
p.235.
50 Anderson,
LanguageandPower ,p.24.
58
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
rl
Majapahit causingmassdestruction
pillagers (left)andMajapahit as 'evil' (right)
represented
D).
(Cartoons
SunanAmpel's'MOLIMO'(Cartoons
D).
59
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
с
•a
&
<L>
2
ей
С
<L>
I
tg
л
'52
ö
g
о
§а
00=з
и
СЛ
'о
's <«й
£О
О
сл-Д
ел G
*»Н О
£ Öи w
о S
о (U
D г.173
3 'S
9я
•9 <
sад §
Цн& 3>
л^
W)
С "З
3
Я
•iОнS
ЙS
8 о
g &
>
«S <D
о ^
¿51
60
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
To decipherthesereligiousmessages,Majapahitstandsoutas the'heathen'precon-
ditionthatbooststhevalourof theWali Songo's dakwahpursuits.In all theexamples,
anythingviewed as Hindu, Buddhist,animistic,bad, or un-Islamicare brandedas
Javaneseadat and subsequently linkedto Majapahitin directand indirectways. Such
tenuousassociationofJavaneseadat withMajapahitis theperfect foilfortheWaliSongo
and thesharia-centredIslamtheychampionas itbringsoutsuperbly thevirtuesof both
thereligionand theNine Saints.Apartfromenforcing theperennialthemeof good and
evil,thepoorimageof Majapahitalso conforms to contemporary Islamicwriting which
displaysdisdaintowardsIndonesianhistory forpayingtribute tothememory ofMajapahit
ratherthanpastIslamicsultanates. BintoroDemak is a pertinent exampleof a forgotten
Islamicsultanatein whichtheWali Songo playedan activerole in helpingto establish
Islam.51
It has tobe notedthattheillustrationofMajapahitanditslinkagestoJavaneseadat
havebeengrosslyexaggerated andhavetherefore beendebunkedby scholars.52 Yet,itis
precisely these exaggerationsand inflations thatare found in the populargenresthat
provide us with into
insights the perpetualpopular notions thatthe Javanese are 'weak'
Muslimsbecauseof theirtendency to clingon to adat customsbelievedto dateback to
thetimeofHinduMajapahit.53 Moreinsidious,perhaps,is theinsinuation thataspectsof
Javaneseadat thatIslamhad previously needreplacingwitha puritanical
tolerated inter-
pretation of thesharia.
idols
and SunanGresikdestroying
Majapahitand Javaneseadat: Hinduidol worshippers
C).
(Cartoons
51 S. Supomo, 'TheImageofMajapahit
inLater andIndonesian
Javanese ,inAnthony
Writing' ReidandDavid
Marr ofthePastinSoutheast
(eds.),Perceptions Heinemann
Asia,Singapore: Educational
Books, 1979,
pp.183-4.
52 Scholars W.Hefner
likeRobert andMarkWoodward that
haveattested adatpractices
arenottheresult
of
Majapahit orpre-Islamic butofearlier
beliefs processesofIslamization.
53 Hefner,'Islam p. 14.
intheEraofNation-States',
61
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
bythe'heathen'
SunanAmpeltroubled С andD).
(Cartoons
rakyat
Majapahit
62
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
Leading theRakyatAstray
SitiJenar'scomplexcharacter canbe betterunderstoodintermsofviewinghimas an alter
ego of theNine Saints.In otherwords,he representsa side of themwhichdrawsgreater
attentionto mysticalSufidoctrinesthatideallycomplement thesharia idealsof theWali
Songo.In babad literature,thiscomplementary withempha-
featurethathe is identified
sizes thedevelopment of thebatin(inwardaspects)via mysticalrituals(such as asceti-
cismandmeditation). Conversely,theWaliSongoemphasizestheexpressionofthelahir
54 ZamakhsyariDhofier,ThePesantrenTradition: ofTraditional
TheRoleoftheKyaiintheMaintenance
Islam
, Program AsianStudies,
forSoutheast MonographSeries,
Tempe: StateUniversity
Arizona Press,
1999),p. 137.
55 Ringkes,TheNineSaints
ofJava,p.30.
56 Berman, 'Comics p.20.
asSocialCommentary',
63
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
57 Woodward,
IslaminJava
, p. 104.
64
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
SitiJenar's
father Hindupriest
is a powerful withextraordinary
kesaktian (ComicsB).
capabilities
SitiJenar's is upsetwithhimforfocusing
father solelyonilmusihir.
65
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
SitiJenar's
father
transforms
himintoa worm.
SitiJenar
is accepted
as SunanBonang'sdisciple
andenters
theWaliSongo.
66
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
SunanBonangwarns nottopractise
SitiJenar ilmusihirbuttonoavail.
67
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
SunanAmpeland SunanDrajatmeettheirstudents
whorun
awaywhenaskediftheyhaveprayed.
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
SitiJenar's seekdeathbykilling
disciples orcommitting
suicide.
70
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
is trying
SitiJenar toreflect
hisbatin(Film). SitiJenar
announces as Allah(Film).
himself
71
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
is executed.
SitiJenar
72
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
' '
Seh Siti Jenara Deviant Saint?
In theintroduction of thisessay,it was mentioned thata targetof thedakwahmovement
is themysticaldoctrinesand practicesderivedfromJavaneseadat. It needsto be stated
clearlythatthedesireto reform Javanesemysticsandtheircustomswitha strictinterpre-
tationoftheshariais an Islamizingprocessoccurring inSufiandnon-SuficampsinJava.
Sufireformists arealso trying tobe more'in linewithcurrent Sunniorthodoxy andortho-
praxis'.62Carrying out thisprocedureactuallyappears to be more difficult:the extentto
whichwahdatulwujud,fana , and practising' kesaktian constitute shirkor bid'a is current-
ly stilla source of contention among Javanese Muslims.63 The apparent ease with which
thepopulargenresdelineatetheseas pre-IslamicJavanesemysticaladat rituals,which
standin contrast to theshariavaluesof thedakwahwarriors in SitiJenar'sstory, is thus
misleading.
It is thisambiguity withinthecontextof thedakwahmovementand attempts to
separateaccurately the sharia and adat that forms the basis for re-interpreting Siti Jenar
andhisreligiousphilosophy inpopulartexts.Whilethereis disagreement on howtopurge
Javanesemystical adat from the sharia , goodpractice of thesharia remains a priority of
thedakwahmovement. Thus,producers of the populargenres remoulded the Wali Songo
in linewithshariavaluesthat,needlessto say,morphed thesaintsintodakwahwarriors.
SitiJenar, as partof theWali Songo mythology, also neededto be reformed accordingly.
However,thisis achieved at the of
expense misrepresenting himas a 'deviant'saintwho
is 'bad', 'wrong',and 'misleading'in rigidmoralcategoriesthatwere previouslynot
imposedon hispersonality.
In turning to babad literature, it is ironicthatthemythsrelatedto theWali Songo
andSitiJenaractuallyembodythecomplexities behindstriking a correct balancebetween
developingthebatin(mysticism) and lahir(sharia).6*In thepopulargenres,it is stated
thattheWali Songo are dakwahwarriorswho emphasizepracticeof thesharia above
everything else. This is notan entirely different interpretation fromthatin babad litera-
turebecause theNine Saintshave alwaysprioritized thelahir aspectsof Islam before
batin(althoughthebatinaspectsshownin babads are presently scarce in thepopular
genres).SitiJenar, incontrast, has alwaysstressed thebatinaspectswhichtendtobe more
complexand difficult to understand in comparison to thelahir.By bluntlydefining Siti
Jenar'semphasison batindevelopment as ilmusihirand an eagernessto die (justas the
expression of thelahiris putacrossplainlyas thesharia),it leads to a misunderstanding
of SitiJenarand his religioussymbolism. SitiJenaris readin thiswaybecausethemyth
is beingre-interpreted inthemoralcontext ofthedakwahmovement whereby mysticsand
mysticism are heavily criticized forcommitting bid'a.
An incidentfrombabad literature helpsto reinforce how Siti Jenarhas been mis-
understood. The outcomeof SitiJenar'sdeathhas beenremovedfromthepopulargenres
becauseof theepisode'sambiguity. In theBabad JakaTingkir , afterSiti Jenarhad died,
hissoul returns to admonishtherestofthesaints:
73
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
65 Ringkes.
TheNineSaints
ofJava.
d.29.
66 Matthew
P. McAllister,
EdwardH. Sewell, andIanGordon,
Jr., ComicsandIdeology',
in
'Introducing
Matthew
P.McAllister,
Edward
H.Sewell, andIanGordon
Jr., (eds.),Comics
andIdeology
, NewYork:
P.
2001,p.3.
Lang,
67 Anderson,
LanguageandPower
, p.127.
74
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
Conclusion
75
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
76
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
Glossary
Abangan NominalMuslim
Adat Customs;traditions
Adipati Javanesetitlefor'lord',ruler,or regent
Babad Javanesetextwritten in chronicleform;Babad TanahJawiis
'History of Java'; Babad JakaTingkir is 'StoryofYouthfrom
Tingkir' and Babad Majapahit 'Historyof the House of
is
Majapahit'
Bahasa Indonesia Nationallanguageof Indonesia;theshortformis Bahasa
Batin Innerself;as opposedto lahirwhichis outerself
Bid'a Arabicforunacceptable innovations
В intoroDemak FirstIslamicSultanateestablishedby RadenPatah,popularly
believedto havebeenwiththehelpof theWali Songo
Dakwah Proselytizing to (a) convertand/or(b) call to deepenIslamic
piety
Dhikr Repetitive prayer;remembrance ofAllahprimarily byreciting
thenames/attributes ofAllah;purposeofthedhikr(apartfrom
devotion)is to attainan ecstaticor mysticexperience
Fana Arabic for 'annihilation','dissolution'in God; the passing
awayofconsciousness in mysticunion
Gamelan The percussionorchestra whichcan eitherbe playedalone or
used to accompanythewayangor variousotherartforms
Gawat Javanesefor'danger'
Hadith Arabicfortraditions regarding thestatement andactionsofthe
Prophet
Halus Controlling one's feelingsor emotions;as opposedto kasar
limit Knowledge;science;esotericknowledge
Ilmusihir Black magic
IslamKTP Identity cardholderbearingthereligionIslam; non-practising
Muslims
Jihad Endeavour;HolyWar
Jurukunci Keeper-of-the-key; caretaker
Kasar Displayingone's emotions;unrefined; as opposedto halus
Kesaktian Magicalknowledgeor powers
Komikus Comicartist
Koran SacredBook of Islam
Kramat Magicallyempowered graves
Kraton Court;palace; capital
Kuno Javaneseforold-fashioned; ancient
Lahir Outerself;as opposedto batin(innerself)
Majapahit Mostfamousandpowerful of theearlyJavanesekingdoms
Pendekar A warrior whois skilledin silat
Perjuangan Struggle;fight
Pesantren Islamicboardingschool
Pujangga Courtpoetor scriberesponsible forwriting babad literature
Rakyat The masses
77
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
78
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
JMBRAS
VOL.78
References
PrimarySources
В abad
M. Ramlan(ed.), Babad TanahJawa, Kuala Lumpur:Dewan Bahasa dan Pustaka,1975.
Film
SembilanWali,PT Soraya
GuruhSoekarnoPutraand K. H. YusufHasyim(directors),
Intercine
Films,1985.
ComicsA
Bambang Hirawan (writer and illustrator),Kompilasi Komik Islam: Islamnya
Blambangan , Bandung:SP Komik,2002,pp. 85-124.
Ena Supriatna KompilasiKomikIslam: Pembebas
(writer)andAdhaSugandi(illustrator),
TanahSimda, Bandung:NextStudio,2002,pp. 43-83.
Maman Tox (writer)and M. Iskandar(illustrator), KompilasiKomikIslam: Surtan
Kalijaga, Bandung:SP Komik,2002,pp. 5-41.
ComicsВ
M. В. Rahimsyah andIrnamandSyam(illustrators),
(writer) KomikSeri WaliSongoВики
Pertama:SunanAmpel,SunanGiridan SimanBonang, Surabaya:Penerbit INDAH
Surabaya,n.d.
and , KomikSeri WaliSongoBukuKedua: SunanGresik,SunanDrajad dan
SunanMuria, Surabaya:PenerbitINDAH Surabaya,n.d.
and , KomikSeri WaliSongoBukuKetiga:SunanKalijaga, SunanKudus,
SunanGunungjati dan SyekhSitiJenar, Surabaya:PenerbitINDAH Surabaya,n.d.
CartoonsС
ArmanArroisi,SunanAmpel:PengawalKetuhananYangMalia Tunggal , Bandung:PT
RemajaRosdakarya, 2000.
, Sunan Bonang: Pendekar Bersenjata Tembang , Bandung: PT Remaja
Rosdakarya, 2000.
, Sunan Drajat: Si Pemurah Yang Gagati Berani, Bandung: PT Remaja
Rosdakarya, 2000.
, Sunan Giri: MengalahkanMusuh Tanpa Membunuh , Bandung:PT Remaja
Rosdakarya, 2000.
, Sunan Gunungjati : Mencegah Serbuah Penjajah, Bandung: PT Remaja
Rosdakarya, 2000.
, Sunan Kalijaga: BerdakwahDengan Seni, Bandung:PT Remaja Rosdakarya,
2000.
, Sunan Kudus: Pewaris Ulama Cina The Ling Sing, Bandung:PT Remaja
Rosdakarya, 2000.
, SunanMaulana MalikIbrahim:PendekarDakwahDari Pesantren, Bandung:PT
RemajaRosdakarya, 2000.
, Sunan Muria: MengisikanSyariat Ke Dalam Adat, Bandung: PT Remaja
Rosdakarya, 2000.
79
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
CartoonsD
H. Syamsul Arifin,Cerita Asli Indonesia: Sunan Ampel, Jakarta:Elex Media
Merchandising, 2001.
, CeritaAsli Indonesia:SunanDrajat, Jakarta:Elex Media Mèrchandising, 2001.
, CeritaAsli Indonesia: SunanGiri, Jakarta:
Elex Media Merchandising, 2001.
, CeritaAsli Indonesia: SunanGunungJati, Jakarta: Elex Media Merchandising,
2001.
, CeritaAsliIndonesia:SunanKalijaga, Jakarta: Elex Media Merchandising, 2001.
, CeritaAsli Indonesia: SunanKudus , Elex
Jakarta: Media Merchandising, 2001.
, Cerita Asli Indonesia: Sunan Maulana Malik Ibrahim , Jakarta:Elex Media
Merchandising, 2001.
CartoonsE
AbdulRosyadShiddiq,SunanAmpel,Jakarta: PT GunaraKata, 1997.
, Sunan Bonang, Jakarta:PT Gunara Kata, 1997.
, SunanDerajad, Jakarta:PT Gunara Kata, 1997.
, SunanGiri, Jakarta:PT GunaraKata, 1997.
, SunanGunungjati , Jakarta:
PT GunaraKata, 1997.
, SunanKalijogo, Jakarta:PT GunaraKata, 1997.
, SunanKudus, Jakarta:PT GunaraKata, 1997.
, SyeikhMaulana MalikIbrahim PT GunaraKata, 1997.
, Jakarta:
, SunanMuria, Jakarta:PT GunaraKata, 1997.
SecondarySources
Books
Anderson,BenedictR. O'G, Language and Power: ExploringPolitical Culturesin
Indonesia, Ithaca,NY: CornellUniversity Press,1990.
Berman,Laine, SpeakingThroughthe Silence: Narratives , Social Conventions,and
PowerinJava, New York:OxfordUniversity Press, 1998.
Bonneff,Marcel, KomikIndonesia, trans.Rahayu S. Hidayat,Jakarta:KPG/Forum
Jakarta-Paris,1998.
Dhofier,ZamakhsyariDhofier,The PesantrenTradition:The Role of the Kyai in the
MaintenanceofTraditional Islam, Monograph Series,ProgramforSoutheastAsian
Studies,Tempe:ArizonaStateUniversity Press,1999.
Florida,Nancy K., Writing the Past, Inscribingthe Future : Historyas Prophecyin
ColonialJava, Durham:Duke University Press, 1995.
Geels,Antoon,Subudand theJavaneseMysticalTradition , Richmond,Surrey:Curzon,
1997.
Geertz,Clifford,TheReligionofJava,Glencoe,111.: FreePress,1960.
Lent,John A., The Asian Film Industry , Austin:UniversityofTexas Press,1990.
Mulder,Niels,Mysticism in Java: Ideology in Indonesia, Amsterdam: PepinPress,1998.
Th.
Pigeaud, G, Islamic StatesinJava , 1500-1700: Eight Dutch Books andArticlesbyH.
J.de Graaf,The Hague: Nijhoff, 1976.
Renard,John,Islam and theHeroic Image: Themesin Literature and the VisualArts,
Macon, Ga.: Mercer University Press, 1999.
80
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
VOL.78
JMBRAS
Articles
Berman,Laine, 'Comicsas Social Commentary inJava,Indonesia',inJohnA. Lent(ed.),
Illustrating Asia: Comics, Humor MagazinesandPictureBooks, Richmond, Surrey:
CurzonPress,2001, pp. 13-26.
Chambert-Loir, Henri,'SaintsandAncestors: TheCultofMuslimSaintsinJava',inHenri
Chambert-Loir and Anthony Reid (eds.), The PotentDead: Ancestors, Saintsand
Heroes in Contemporary Indonesia, Honolulu:University of Hawaii Press,2002,
pp. 132-40.
Fox,JamesJ.,'Wali:The FirstPreachers ofIslaminJava',inJamesJ.Fox (ed.), Religion
and Ritual, Singapore:Archipelago Press,1999,pp. 18-19.
, 'ZiarahVisitsto theTomboftheWali:The Foundersof Islamon Java', inM. C.
Ricklefs(ed.), Islam in theIndonesianContext,Clayton,Vic.: MonashUniversity,
1991,pp. 19-30.
Headley, Stephen C., 'Sembah/Salat:The Javanizationof Islamic Prayer; The
Islamizationof JavanesePrayer',in David Parkinand StephenC. Headley(eds.),
Islamic Prayer Across the Indian Ocean: Inside and Outside the Mosque,
Richmond, Surrey:CurzonPress,2000,pp. 169-207.
Hefner, RobertW., 'Islam in theEra ofNation-States: PoliticsandReligiousRenewalin
MuslimSoutheastAsia', in RobertW. Hefnerand PatriciaHorvatich(eds.), Islam
in an Era of Nation-States: Politicsand ReligiousRenewalin MuslimSoutheast
Asia, Honolulu:University ofHawaiiPress,1979,pp. 3-40.
, 'IslamizingJava?Religionand Politicsin RuralEast Java',Journalof Asian
Studies , 46/3(1987): 534-52.
Johns,A. H., 'Sufismas a Categoryin IndonesianLiterature and History',Journalof
SoutheastAsianHistory , 2/2(1961): 10-23.
McAllister, MatthewP.; Sewell,Jr.,EdwardH.; and Gordon,Ian, 'Introducing Comics
and Ideology',in MatthewP. McAllister, EdwardH. Sewell, Jr.,and Ian Gordon
(eds.), Comicsand Ideology,New York:P. Lang,2001,pp. 1-14.
Ras, J.J.,'The Babad TanahJawiandItsReliability: QuestionsofContent, Structureand
Function',in C. D. Grijnsand S. O. Robson(eds.), CulturalContactand Textual
Interpretation: Papers fromthe FourthEuropean Colloquiumon Malay and
IndonesianStudiesHeld in Leiden in 1983, Holland, Cinnaminson, NJ: Foris
Publication,1986,pp. 246-73.
Renard,John,Islam and theHeroicImage: Themesin Literature and the VisualArts,
Mason,Ga.: MercerUniversity.
81
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions
PART
2,2005
82
This content downloaded from 131.236.86.202 on Mon, 18 May 2015 02:24:11 UTC
All use subject to JSTOR Terms and Conditions