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a mythological analogy can be used, of the pre-Islamic literary tradition, which Islamic era and sees Islamization as a palace in the center. The Wali Songo
this tradition was also an atmosphere of always reminded people that, “those who historical aberration was a cultural affront assembly’s condemnation of Sheikh
dialogue between left and right wings: dare to oppose the king / and ruin the as it ignored the new world Java had Siti Jenar, with support of the Sultan of
the palace and the pesantren. country, will be punished”. Not because it become. Social conflicts were inevitable. Demak, was not only because of Jenar’s
was considered rebellious, but “because In the same ideological atmosphere, teachings, but because of his teachings’
One aspect of this double-sided tradition is the king is always right / the representative religious leaders who rigidly adhered to political implications. The pantheistic
that one side may be considered the other of the Prophet / and the Prophet is the the conduct and belief systems in the teachings Jenar propagated had
as counter elites. When viewed from a representative of God Almighty. The shari’ah perspective ---a very common caused social controversy. Similar to
geographical perspective the coastal areas Prophet is the Messenger of God / and all phenomenon in the history of Islam in Kyai Mutamakin, the figure of the Serat
can be seen as offering an alternative to His prohibitions apply for everyone”. 41 Java--- can also be seen as a cultural Cabolek, Sheikh Siti Jenar’s activities
the palace lifestyle and thus, seen from disruption. The ulama were culturally and teachings undermined the Sultan’s
the point of history, the tradition of dialogue Within this context, the marginalization treated as foreigners who propagated authority and that of the saints as well.
can also be seen as a process whose of pre-Islamic elements was a dilemma the “Arab religion”. The ideal figure was Therefore, his condemnation was a
that could not always be overcome even
dynamics are determined to a large extent if it went gradually as in the tradition of reflected in the figure of Ketib Anom, the way of restoring and maintaining the
by the turn of the shifting rhythm of rout integration. An outsider might call this main character of the Serat Cabolek, legitimate power system.
and rally, if for once we follow Toynbee. It syncretism, but in this tradition, people who understood both sides of the Within the tradition of integration, kings
means that at times the two halves of the wanted to find harmony and conformity. dialogical divide. However, the dialogue were often described as the main actors
continued and the santri in their boarding
tradition “fight”, but at other times they are schools continued their “Islamizing” of in religious movements, and ulama as
“intimate”. However, in terms of palace The suppression of the truth of old cultural symbols. 43 their right hands. It was Iskandar Thani
political legitimacy and cultural continuity, religious doctrines by crushing Kawi who cleansed Aceh from Hamzah
the legalistic understanding of Islam philosophy similarly meant the rejection A tradition of dialogue is always needed Fansuri’s followers, although in actual
of the foundation of the Javanese
and pesantren-driven cultural changes cultural world. Meanwhile the rejection by the power and the palace world view. fact he did so at Nuruddin al-Raniri’s
remain problematic. Conflicting situations of Islamic teachings not only meant a The palace orthodox style recognizes instigation. Sultan Iskandar Muda should
the existence of two worlds that should
be considered as the builder of the grand
are just one aspect of the tradition that return to Siwa-Buddha days but it was be in harmony, both in a situation of
also envisions harmonious relationships also the denial of history and of the continuous and haunting centripetal mosque and the one who ordered his
people to adhere to religious teachings.
between the two variants within the socio-cultural reality. Thus, the Serat threats, namely minor palaces’ efforts In the tradition of dialogue, appreciation
same political and cultural world. This Darmagandul, which praises the pre- to escape from the domination of the should be extended to the saints and
42
is a tradition where rulers, representing 41. S. Soebardi (ed. & ten.), The Book of Cabolek: Javanese and Islam as Ilustrated the Serat the great religious scholars for important
legitimate authority, and religious scholars A Critical Edition with Introduction, Translation and Darmagundul”, BKI, 122, 2 (1966), p. 309-365. religious movements but not to the king.
never failed to pursue close relationships. Notes, a Contribution to the Study of the Javanese 43. See for example R. Poedjosoebroto, Wayang Not the Sultan, but the Wali Songo built
Mystical Tradition (The Hague: Martinus Nijhoff,
This tradition highly respected clerics who 1975), p. 52-3. Lambang Ajaran Islam. Jakarta: Pradnya Pramita, the Holy Mosque of Demak. Indeed,
1978: H. Effendi Zakarsi, Unsur Islam dalam
were also proficient in the language (kawi) 42. G.W.J. Drewes “The Struggle Between Perwayangan, Jakarta: Alfa Day a, 1981. it was the Wali Songo, not the Sultan,

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