The Trend of Using Instagram in Indonesia for Contemporary Islamic Preaching (Dakwah)

Media sosial has been rapidly developing and becoming a part of people's daily lives. Instagram, one of the largest social media platforms in the world, has become a favorite among people worldwide. According to Data We Are Social, the monthly active users of Instagram worldwide reached 1.45 billion people in April 2022. In Indonesia, the monthly active users of Instagram in April 2022 reached 99.9 million, which is the fourth largest in the world. This shows that Instagram is a highly potential platform to reach a wide audience.

Data shows that Instagram users in Indonesia are dominated by individuals aged 18-34 years old. On the other hand, Instagram users aged 65 and above only account for 2.1%. This indicates that Instagram is the most favored platform among young generations. The positive impacts of digital technology and social media are easier access to information, joining communities, and self-actualization through social media. However, this also has negative impacts, such as the spread of fake news, pornography, cyberbullying, hate speech, and others.

The development of technology and social media also affects the activities of da'wah that were previously carried out conventionally. Now, da'wah activities are shifting towards digital. In the field of communication, media is understood as a channel used by da'wah activists to convey messages to the public. In the global community, such da'wah activities can be found in the virtual space. This makes it easier for people to access religious information or da'wah, especially if they have internet access.

In the digital era, da'wah and technology are inseparable. The sophistication of technology and information can be utilized to optimize da'wah to reach the public. Da'wah optimization can be done through social media to make it more widely accepted and faster, increasing its effectiveness in terms of time, cost, and process. If based on contemporary da'wah, Instagram social media can be utilized as a da'wah platform for millennial students (santri). Millennial santri is a young generation that grew up in the digital era and has different characteristics compared to the previous generation. They are more familiar with technology and social media. Therefore, Instagram can be a strategic place for them to seek information and strengthen their religious understanding.

Through Instagram, millennial santri can share knowledge and experiences about Islam and introduce the beauty of cultural diversity in Indonesia. With interesting and easily digestible content, the conveyed da'wah can attract many people's attention. Millennial santri can also utilize Instagram features such as IGTV and Instagram Live to deliver sermons or religious discussions directly.

Furthermore, Instagram can also be used as a medium to invite the public to participate in social activities related to religion, such as fundraising for foundations or orphanages. In this way, millennial santri can show that religious activities can also have a positive impact on the wider community.

However, as social media users, millennial santri also need to pay attention to ethics and religious values when interacting with other users on Instagram. This is important to build a positive image of the da'wah activities carried out.

Overall, Instagram social media has great potential in strengthening da'wah in the digital era. By utilizing Instagram wisely, millennial santri can take an active role in strengthening religious understanding and promoting the values of diversity in Indonesia.

Title: Trend of Instagram Usage in Indonesia for Contemporary Da'wah

The History and Legend of Gempol Tree and Spring in Sumberdadi Village, Indonesia

 A village called Sumberdadi, located in the heart of Sumbergempol District in Indonesia, has an interesting history that is not widely known. The village is geographically divided into two hamlets, Gempol and Selojeneng. Gempol is separated from Selojeneng by a railway line that runs from east to west or vice versa, and it also has a train station called Sumbergempol Station. The district name is derived from the name of one of the hamlets in Sumberdadi, which is Gempol. However, the reason why Gempol was chosen as the name for the district instead of Selojeneng or Sumberdadi is not clear.

According to the locals, Gempol is the name of a type of tree, Nauclea orientalis, that used to grow in the area where Dusun Gempol now stands. The tree was famous because it grew near a spring that never ran dry, even during the dry season. The spring could only be stopped by plugging it with a type of rope called sodo lanang. The hamlet and train station were named after the tree.

The name of the village, Sumberdadi, is also related to the tree. The locals believe that the village got its name from the spring that flowed under the Gempol tree. The village was established by Mbah Iro Dermo, who tried to settle in the area but was discouraged by the swampy conditions caused by the spring. He tried to block the spring with soil and rocks but failed. Finally, he used kapas pohon aren and selo, two types of plants, to plug the spring, and this was successful. The village got its name from the spring, which is called sumber in Indonesian, and the Gempol tree.

Overall, the history of Sumberdadi and Gempol is closely linked to the Gempol tree and the spring that flows under it. The story has been passed down through generations, and although there is no written evidence to support it, the locals firmly believe in it.

Pesantren and Islam Nusantara in Indonesian Society

Pesantren is considered the oldest education system seen as an indigenous cultural product of Indonesia compared to other educational institutions. Pesantren is an Islamic education system that began since the emergence of the Muslim community in Indonesia in the 13th century. Many literature stated that the development of pesantren, especially in Java, was already known by the community more than 500 years ago.

The meaning of pesantren according to Dhofier is related to the prefix "Pe" and "An" for the place where santri lives, while the word santri itself comes from the word "Shastri" taken from the Indian language which means a person who knows the holy scripture of Hinduism or a scholar of the holy scripture of Hinduism. Santri refers to Islamic school students who live in a place called pesantren and also refers to someone's identity as part of the Javanese population who consistently adheres to Islam.

According to Gus Dur, there are about five thousand pesantren that are scattered in 68,000 villages, which is evidence that pesantren is an important subculture in society. Pesantren is placed as a determinant element in the social pyramid structure of Indonesian society, which demands it to play an important role in various social development processes.

One of the prominent pesantren in Yogyakarta is the Aswaja Nusantara Islamic Boarding School. This pesantren emphasizes tolerance not only in allowing the existence of other religious beliefs but also in accommodating cultural aspects. The presence of pesantren is accepted by the surrounding community because it is able to open dialogue with local culture.

The Aswaja Nusantara pesantren places acculturation and assimilation towards local culture as a priority, while still maintaining the spirit of Islamic values. The existence of the Aswaja Nusantara Islamic Boarding School is evidence of the continuity of Indonesian Islam as a unique characteristic of the development of Islam in Indonesia.

Islam Nusantara is a unique Indonesian Islam produced from the interaction, contextualization, indigenization, and vernacularization of universal Islam with social, cultural, and religious realities in Indonesia. Aswaja pesantren views pluralism as recognition of the existence of other religions outside of their own religion, but still holds firm that Islam is the only true religion. The Aswaja Nusantara pesantren continues to exist with the spirit of pluralism and maintains harmony among followers of other religions as a representation that diversity in Indonesia must be maintained.

Understanding the Phenomenon of Habib in Indonesia: Insights from Academic Studies

The controversy surrounding Bahar bin Smith as a descendant of Prophet Muhammad remains a controversial topic on social media. However, his inconsistency in mentioning his descendant number, from the 29th to the 38th, raises doubts and suspicions for some people.

The controversy surrounding Bahar bin Smith cannot be avoided. He has been imprisoned and his lectures are known to be harsh. However, he is just one of the many Habibs in Indonesia, and should not be the sole reference for understanding the concept of Habib as a whole.

Habib itself is a quite heterogeneous group, with various social, political, and cultural affiliations. Although there is often contestation among them, in essence, Habib has an extraordinary contribution in showing positive things in society.

The phenomenon of Habib in Indonesia has become a dynamic area of study, where many researches have been conducted with different focuses and approaches. Some of them can be found in the writing of Marx Woorward and team, Daniel Androw Birchok, and the dissertation of Syamsul Rijal, which later became a book.

Syamsul Rijal's dissertation at ANU presents dense data and critical analysis of the phenomenon of religious activism by young Habibs in contemporary Indonesia. In his book, he explains that Habibs are increasingly playing a strong role in Indonesia, related to global and local contexts.

Through historical, sociological and anthropological approaches, Rijal presents interesting information about the religious activities of Habibs. The book provides insights that are not widely known by the public about the inner side of their religious activities.

In this context, the prediction of Bahar bin Smith as a descendant of Prophet Muhammad remains a myth that cannot be tested for its truthfulness. However, as a wise society, we should not focus too much on a single figure to understand the concept of Habib as a whole. Instead, we must be open to wider knowledge and information about the phenomenon of Habib in Indonesia.

Bodo Kupat: A Culinary Ritual Tradition that Still Exists in Java

Lately, the Javanese markets have witnessed the emergence of unique products that are only available during the last two days of Eid al-Fitr. Various types of leaves such as young coconut leaves (janur) and banana leaves, as well as boiled rice containers made of woven janur called ketupat, and young jackfruit (tewel) are once again bustling with trade. This is all an indication of the existence of "Bodo Kupat" which is commonly practiced by Javanese Muslim cultural custodians.

What is Bodo Kupat?

Bodo Kupat (or Rioyo Kupat) is a ritual ceremony performed by Javanese society on the last day of Pekan Lebaran, which is H+8 Lebaran, after fasting in Shawwal. This activity is cultural and not a religious Islamic rite, although it is performed by a majority of Muslims. The ritual emphasizes the culinary element of ketupat, which is an important part of the Bodo Kupat event.

This tradition is also often referred to as "Slametan Kupat" or simply "Kupatan". Bodo Kupat does not involve prayer rituals like Bodo Eid al-Fitr, which begins with Eid al-Fitr prayer in the morning. Nonetheless, there is a prayer for safety recitation that refers to a verse from the Quran, as well as a ceremonial activity that is carried out in the mosque or musholla.

The Islamic nuances are quite apparent from the prayer involved and the fact that most participants are Muslim. Additionally, Bodo Kupat is positioned as a long series with Ramadan fasting and Eid al-Fitr. Some Muslims in Java even see Bodo Kupat as a sign of the end of Shawwal fasting.

Origin of the Kupatan Tradition

Ketupat as a symbol of Islamic celebrations has been known since the reign of Demak in the early 15th century which was led by Raden Patah. Throughout the centuries, Bodo Kupat has been handed down from generation to generation and has become an important part of Javanese culture.

However, not all Javanese cultural custodians consistently carry out Bodo Kupat. Nonetheless, the socio-cultural of Nusantara, especially Javanese socio-culture, still strongly influence the implementation of this tradition. Bodo Kupat is one of the cultures that people in Java and some Southeast Asian countries who share the Malay culture practice.

Conclusion

Bodo Kupat is a ceremonial tradition that still exists in Java and is an integral part of Javanese culture. Although it is not a part of Islamic religious rites, Islamic nuances are still apparent in its implementation. Ketupat.

Ketupat: Beyond Just a Dish - The Philosophical Meanings and Traditions Behind Indonesia's Favorite Food

 Ketupat is a popular dish for Muslims celebrating Eid al-Fitr after completing the holy month of Ramadan. It is made from rice wrapped in young coconut leaves or "janur" in Javanese, formed into a square shape with the remaining woven leaves protruding above and below. The cooking process involves boiling it for about five hours after the rice, coconut milk, and pandan leaves have been cooked in a pot for thirty minutes but not fully cooked ("di karu" in Javanese) to become the filling of the ketupat. The pandan leaves function to provide a delightful aroma and savory flavor to the ketupat. Since the leaves wilt easily, it is essential to soak them in water while cooking the rice. Ketupat is usually served with vegetables such as chicken opor, rendang, or satay.

The history of ketupat can be traced back to Sunan Kalijaga, the ninth Muslim saint (waliyullah) in Java during the 15th and 16th centuries. After the Eid al-Fitr, there is a tradition called "bakda kupat." Why is it related to ketupat? In the past, people were willing to do anything to achieve their daily goals, sometimes ignoring the interests of people around them, including family and neighbors. This behavior often resulted in hurt feelings, anger, and even hatred. Ketupat became a symbol of sincere apologies, and each part of the ketupat had unique meanings, starting from its main ingredients, rice and janur.

Rice symbolized the human desires, while janur represented the light of truth (in Javanese, "jatining nur"). Therefore, both should be interpreted as humans' need to control their worldly desires with their conscience. In Sundanese, ketupat is called "Kupat," meaning a person who is not allowed to "ngupat" or talk negatively about others. Ketupat or kupat is translated as "jarwa dhosok," which means "admitting fault" and contains a message that humans must forgive each other. For Indonesians, ketupat is not only a delicious food to be served during Eid al-Fitr but also has philosophical meanings and traditions that are essential in daily life. Therefore, it is always a favorite dish in every celebration.

Moreover, ketupat is also a symbol of unity and togetherness. It is always served in one bowl and shared by all people present, reflecting the solidarity and brotherhood that should be maintained among Muslims. Although ketupat looks simple, making it requires special skills, such as selecting the right rice, cooking it with coconut milk and pandan leaves, and wrapping it with young coconut leaves. Additionally, the cooking time for ketupat is quite long, approximately five hours. Nevertheless, the delicious and unique taste is worth all the efforts and hard work.

During Kupatan, the whole family usually gathers to make ketupat together. This moment is precious to strengthen the bonds of togetherness among family members. Furthermore, this food also symbolizes gratitude for all the blessings given by Allah SWT.

Overall, ketupat is not just a dish but also has philosophical meanings and traditions that are essential for Indonesian people. This food is a symbol of unity, togetherness, and gratitude for all the blessings received from Allah SWT.

The Analysis of Media Phenomena on Lato-Lato Game and Its Relation to Ancestral Prediction Tradition

 The rapidly growing media industry has given rise to various phenomena that grab public attention, including a child's game that has become popular lately, called lato-lato. This game involves two small balls that are swung together.

Since going viral, lato-lato has become a widely known game. According to sources, lato-lato originated from the United States under the name clackers. In Indonesia, similar traditional games are known by various names, such as lato-lato in the Bugis language and kato-kato in Sulawesi, as well as tek-tek in Java.

Although lato-lato is just a common game for children, some people associate it with different things. In Indonesia, some communities still believe in the traditional practice of predicting the future based on signs found in nature. Therefore, any phenomenon that is being talked about tends to be analyzed based on issues such as economic stability, politics, social issues, or leadership. For example, people in villages often link certain phenomena to leadership succession.

When natural disasters such as volcanic eruptions occur, people often associate them with signs of an impending fall of a leader or a leader who is facing heavy responsibility. In some places, people are asked to install traditional klenengan (bell) made from used glass bottles filled with pebbles and bamboo. People from older generations also mentioned that there was a prediction of the coming of "buta ijo", who is a symbolic representation of a big figure that will soon fall. It turned out that it referred to the fall of the Orde Baru regime.

The game of lato-lato is also not immune to community analysis. Some people associate it with a phenomenon that attracts attention at the end of the year before the new year, namely the competition among regional leaders to claim the RI 1 title. The way that lato-lato is played, where the two balls are swung up and down, is seen to have a meaning that soon there will be fierce competition, conflict, increased emotional tension, and heat, just like the game itself. But whether this is just an analysis or actually a sign, remains a subject of debate.

Since ancient times, people have always linked something with natural signs, whether those are indicators of social nature or indications caused by animals coming down from mountains, tidal waves, gusts of wind, dead trees, stranded fish, flocks of birds flying in large numbers, and so on. However, in this digital era, phenomena can easily be created and go viral with just the word "viral".

Prioritizing the Scientific Phase: A Message to Students

As a student, the scientific phase should be a top priority. The late night discussion with Mr. Dede reminded me to write this small note. We talked about the world of education, which has become our battleground until now.

Mr. Dede explained that we have lost our direction in education. Yet, the world of education is the backbone in advancing the nation. According to him, a shift in the mindset regarding science has occurred. He referred to the scientific phase as the phase of life, meaning people have been affected by the instant syndrome, which is in contrast to the actual scientific phase.

A student who should still be in the scientific phase is mixed up in the phase of life, where it is not yet time to experience it. A student must focus on their studies and not be caught up in domestic affairs that are not yet relevant. They must prioritize primary and secondary matters, and always be aware of their position and status.

Moreover, a student must pay attention to the scientific phase to achieve their vision and mission in acquiring knowledge. The life phase, social phase, or economic phase can be experienced, but they should not replace the scientific phase's main position.

The scientific phase should be more enduring and become a caretaker that takes us to the gate of freedom to think and create. The scientific phase will always be a spirit where a person will not be separated from space and time. The scientific phase will become a student's main mentality. Therefore, a person will still be a student forever, even when they have become a family person, an entrepreneur, or occupies a specific position. The dignity of science will not be removed just because people's needs have shifted into the life phase.

So, as students, let us prioritize the scientific phase. Focus on studying, prioritize primary and secondary matters, and always pay attention to the vision and mission in acquiring knowledge. Because the scientific phase is the caretaker of our future aspirations, the gate to freedom of thinking and creating.

Ramadan Traditions and Jogokariyan Mosque in Yogyakarta.

 Now it's Ramadan again. Muslims are fasting, which is an important part of Islam. After a day of not eating and drinking, usually people in Yogyakarta like to do ngabuburit activity.

In Yogyakarta, there is a favorite place for ngabuburit, which is "Pasar Kaget Ramadan". In this Ramadan market, there are many small foods for breaking the fast and various traditional and modern foods.

The price of food sold at this market is also affordable, so it is suitable for students. One of the newly popular Ramadan markets among young people in Yogyakarta is the "Ramadan Jogokariyan" afternoon market.

This afternoon market is located in the Jogokariyan Mosque in Yogyakarta. In addition to its unique Ramadan market, this village mosque has a long history and is famous not only in Indonesia but also worldwide.

This mosque was built in 1966 and began to be used in 1967. The name of the mosque is taken from the name of the village where the mosque stands, namely Kampung Jogokariyan. Initially, the mosque was located to the south of the Jokogkariyan village but was then moved to the center of the village by the first mosque takmir, Ustadz Amin Said, in accordance with the habit of Prophet Muhammad SAW in naming the mosque according to its location.

The Jogokariyan Mosque is located at the corner of the village intersection and was built gradually. Initially, it only consisted of the main building. Then in 2006, the Islamic Center was built on the east side of the main building.

That year, a resident's house next to the mosque collapsed, so the mosque bought the land so that the area of ​​the mosque complex could be expanded. All congregational services are carried out at the Jogokariyan Mosque Islamic Center, such as the clinic bureau, distribution bureau, and committee to action for the congregation.

The many activities in this mosque make it always crowded, not only during Ramadan. Many Muslim communities from Yogyakarta and abroad come here. Even a few years ago, the European Parliament and Palestinian scholars visited for comparative studies. This village mosque attracts attention because although it is not a grand mosque, it can be worldwide renowned.

The afternoon market in Jogokariyan village, which only exists during Ramadan, is always anticipated by Yogyakarta residents. However, there is a slight difference between Jogokariyan Ramadan tradition in the past and now.

Before the pandemic, the market was more crowded with visitors and trader stalls compared to now. Many visitors wait for several hours before breaking their fast at Jogokariyan Mosque's area.

When the call to prayer sounds, traders and visitors jointly lay out mats in the middle of the road not far from the mosque area. They share snacks that they have bought since the afternoon together.

Jogokariyan Mosque also offers activities that can be followed, such as free iftar and Madinah and Gaza-style tarawih. However, this year many things are adjusted to the pandemic situation such as mandatory mask-wearing and social distancing. Traders also have to take GeNose tests first and wear identification tags on their necks.

The takjil piring terbang tradition was replaced with distributing boxed rice that can be taken home by visitors. All of these measures are taken to avoid crowds that are at risk.

This Ramadan, Jogokariyan Mosque holds an afternoon market called Kampoeng Ramadhan Jogokariyan. However, due to the Covid-19 pandemic, they have to limit the number of traders and the distance between them to avoid crowding. The mosque also provides around 2000 servings of iftar food every day at a price of Rp12,500 per portion.

In addition, GeNose test services are provided every Monday to Saturday at Jogokariyan Mosque. Health protocols such as wearing masks, washing hands, and providing hand sanitizer are also well-implemented at Kampoeng Ramadhan Jogokariyan. However, maintaining distance between people is still difficult due to the many visitors. Therefore, everyone must be careful and maintain personal hygiene.

The Symbolic Meaning of Rice as the Center of Prosperity and Happiness in Indonesian Culture

Indonesian culture possesses a wealth of knowledge from various civilizations, such as coastal, river, and agricultural civilizations. Especially in Javanese and Balinese agrarian cultures, the figure of Dwi Sri is considered to be the embodiment of fertility and is always the main figure during planting and harvesting season.

The tradition of hanging rice above the kitchen, in front of the door, and rice barns has also been around for a long time. Although the motif is unclear, the wisdom values contained in it are always respected and not forgotten.

Rice is known as "paparelean" in Sundanese, because grandparents had a hard time deciding and choosing a name for the plant. Meanwhile, in Javanese language, rice is called "pari". Dewi Sri also has different names in every region.

Indonesian agrarian culture has strong philosophical values, which can be seen from planting to harvest, even when it is consumed. Farmers and rice cannot be separated from various rituals that exist, such as mapag sri in Java, Seren Taun in the Banten region, and Majikeun Pare in the Bogor region.

Rice that is tied and brought home to be placed in a rice barn or on the roof around the kitchen is the way farmers sort and store rice that will be used as seeds in the next planting season. Rice has important meaning as a symbol of prosperity and fertility. When building a house, there is a tradition of placing offerings on the roof, one of which is a bundle of rice which has the meaning of pancer or the central point. Rice is also a vital staple food in the Indonesian community, especially in Java.

People often say that having rice (staple food) is more important than money, as rice gives calm and security. Rice hung in the house is also considered as a charm that brings blessings. In the story of Dewi Nawangwulan, rice stored in storage is considered more blessed.

In this aspect, we must appreciate farmers as the support of tradition, culture, economy, and civilization. Farmers work hard to fulfill the country's food needs and we should not forget their important roles. We should respect farmers, even if we do not believe in the mythology of Dewi Sri.

Kanjuruhan and Badut Temple: The Creative Roots of Malang Civilization.

 The Kanjuruhan Kingdom and Badut Temple are two important things in the history of the development of civilization in Malang Raya, even in East Java. In the 8th century AD, Kanjuruhan became the starting point for the formation of a socio-cultural system in Malang. The society at that time had changed from Megalithic culture to a more civilized and organized culture, especially in the institution of the kingdom.

 The Kanjuruhan era was the zero point or foundation in the history of Malang civilization, which gave rise to ideas, activities, and creative products for 750 years, until the 15th century AD. This long creative process contributed to the development of civilization in Malang until today. To better understand this, a seminar with the theme "The Zero Point of Malang Civilization: The Creativity in Architecture and Iconography of Badut Temple" was held at the Malang Creative Center on March 3, 2023. This seminar is part of the 2023 Malang Cultural Week and is expected to provide useful benefits for participants.

Mbah Ime: A Different Kind of Village Head with his Spiritual Power

During the early days of our Community Service Program in Jajar village, I met Mbah Ime, who was the village head there. I was a bit confused when the village officials referred to him as "mbah lurah." If a village head is still young, they should use a more appropriate term like "mas lurah." However, when I saw the banner in the village office, I found out that Mbah Ime was actually quite old.

When Mbah Ime arrived, he welcomed us and didn't introduce himself. However, we knew he was the person we were waiting for, and one of us made sure his name was Imam. He also offered us cigarettes, and we chatted about various things related to Jajar village.

After the conversation ended, we walked around the village. Our first meeting was brief because we had to receive a visit from LP2M. It turns out that Mbah Ime was the younger brother of our head of Community Service Center, Dr. Muntahibun Nafis, which may be the reason why we were placed in Jajar village.

Mbah Ime is a young village head who has gained wisdom and knowledge from interacting with people from different backgrounds and professions. He has a vision to unite Islamic and Javanese cultural values in his village of Jajar. He created an innovative cultural event called the Megengan Show to celebrate the month of Ramadan and preserve traditions that are nearly extinct.

Mbah Ime's wisdom and leadership skills are reflected in his belief that people should buy local products to support the community and local economy. In fact, he threatened to leave the village if people did not support their local economy. This shows his willingness to promote nationalism and community pride through the "Watu Jajar" program.

Despite his young age, Mbah Ime's programs have modern and traditional values that aim to develop and prosper his village. It's no wonder he is respected for his knowledge and wisdom.

Young Head with an Old Soul

Mbah Ime is an extraordinary active and energetic village leader. Although most village leaders are already old and referred to as "mbah lurah," Mbah Ime still has a youthful spirit and brilliant ideas. He has created many programs such as Jajar Gumregah, Watu Jajar, and Jajar Rambanan that are useful for the community. Mbah Ime is also very good at mingling with people who are younger than him, so there seems to be no difference between them. He always has guests at his home, and the courtyard is designed like a meeting hall. His friends come from various backgrounds such as students, cultural figures, gamblers, academics, journalists, artists, government officials, and of course, the Jajar community itself. Mbah Ime is old, but his spirit and soul are always young.

Mbah Ime is a young village head who has gained wisdom and knowledge from interacting with people from different backgrounds and professions. He has a vision to unite Islamic and Javanese cultural values in his village of Jajar. He created an innovative cultural event called the Megengan Show to celebrate the month of Ramadan and preserve traditions that are nearly extinct.

Mbah Ime's wisdom and leadership skills are reflected in his belief that people should buy local products to support the community and local economy. In fact, he threatened to leave the village if people did not support their local economy. This shows his willingness to promote nationalism and community pride through the "Watu Jajar" program.

Despite his young age, Mbah Ime's programs have modern and traditional values that aim to develop and prosper his village. It's no wonder he is respected for his knowledge and wisdom

Grave Pilgrimage: Uncovering the Spiritual and Cultural Significance Behind the Practice

In Indonesia, many people from various walks of life and religions, especially Muslims, engage in grave pilgrimage for various reasons. Some visit their parents' graves every day, while others journey to the graves of saints and religious leaders in groups during certain months with the intention of seeking blessings. Grave pilgrimage is a common practice in Indonesia, especially leading up to the holy month of Ramadan, where nearly all cemeteries become crowded with pilgrims visiting their departed loved ones.

The culture of nyekar, which means visiting the graves of one's parents, can also be found in several regions. For instance, every Jumat Kliwon or the Thursday before Jumat Kliwon, people visit their parents' graves as a sign of filial piety. Even though praying for one's parents can be done anywhere and anytime, visiting their grave at specific times is believed to help children remember their parents' devotion better.

According to Geertz's view, although death signifies separation, the living can still build a harmonious relationship with the deceased by continuously praying and visiting their graves. This is done on the day of their death anniversary (haul), leading up to Ramadan, or when family members fall ill, get married, or dream of meeting the deceased.

H.C. Loir also explains that in Islam, the worship of saints often involves visiting their holy tombs. A saint is a person who, by birth, talent, or through spiritual training, possesses supernatural powers.

In Indonesia, the grave pilgrimage is a common practice that relates to customs, culture, and religion. Indonesian society, especially Muslims, visit graves for various reasons such as sending prayers, seeking blessings, and displaying devotion to their departed parents.

The deceased saints are believed to possess supernatural powers that can help humans communicate with the spiritual realm. Therefore, the worship of saints is done at their gravesites. Worshippers from various social classes and nationalities gather at these sites to visit and seek blessings.

There are "caretakers" at these gravesites who provide holy water, blessings, and talismans. Additionally, there are rules in Islam that must be followed when dealing with a deceased person, such as washing, shrouding, praying, and burying.

Overall, grave pilgrimage is an important culture and tradition in Indonesia that holds high religious and social values. Maintaining and visiting the graves of the deceased is a duty in Islam. Communities that worship saints and visit the graves of holy saints, religious leaders, or revered figures believe that they can act as intermediaries between humans and God. It is believed that through them, prayers can be answered, and God's mercy can be shared.

Visiting the complex of holy graves is a periodic activity that is carried out by many people from different regions and nations, regardless of social status, ethnicity, or religion. There are "caretakers" who manage the gravesites and facilitate pilgrims by providing holy water, blessings, and talismans.

The concept of sacredness, worship, and holy ceremonies are very strong in religious and societal contexts anywhere. Although some may consider such practices extreme or misguided, for those who faithfully engage in them, it is an important part of their spiritual life.

Visiting graves is not merely a periodic ritual, but it is also a daily activity for the surrounding community and serves as a cultural, spiritual, and educational center. There exists a beautiful harmony between the living and the deceased there, where both can "coexist" naturally.

Desa Jajar: Local Wisdom and Gumregah Spirit to Build a Prosperous Village

 Desa Jajar may not look very different from other villages, but don't be mistaken, this village in Gandusari District, Trenggalek Regency, has many amazing potentials and local wisdom. They also have a slogan "gumregah" which means a community-driven movement for the generation blessed economy. Its goal is to make the village more prosperous and well-off.

The village head, Mbah Ime, is an active person who often makes unconventional and perhaps strange moves according to others. But, it is his ideas that drive the development of the village, especially in the fields of economics and culture. Even though the village is not very strategic as it is surrounded by mountains and other villages, Mbah Ime is still enthusiastic and never gives up to make his village more advanced.

Desa Jajar is divided into three "dukuh": Krajan, Kebon, and Mbelik. They prefer to use the term "dukuh" rather than "dusun". This term is actually rarely used, but Mbah Ime wants to develop the local and traditional culture in his village.

LP2M and KKN MDB UIN Sayyid Ali Rahmatullah Tulungagung 2022 team and I once learned in this village for one semester. We learned a lot from them about local wisdom and ways to develop their village.

Moreover, Desa Jajar has many cool potentials! They have culinary delights, home industries, economics, and culture that will make you amazed. Speaking of culinary delights, Jajar has a unique traditional food named "Cukdeh". It is a package of rice cake and vegetables wrapped in young Jati leaves and accompanied by fried tempeh with rectangular-shaped batter. Yummy!

Desa Jajar's Potentials

You should know about Desa Jajar's many cool potentials! They have culinary delights, home industries, economics, and culture that will leave you amazed. Speaking of culinary delights, Jajar has a unique traditional food named "Cukdeh". It is a package of rice cake and vegetables wrapped in young Jati leaves and accompanied by fried tempeh with rectangular-shaped batter. Yummy!

Fragment of Desa Jajar's History

Wow, I have the opportunity to delve into the village chronicles of Jajar written by fellow students from KKN MDB UIN Sayyid Ali Rahmatullah Tulungagung. This village is awesome! Apart from its impressive cultural heritage, Desa Jajar also has graves and sites that leave us fascinated.

In this village, there is a grave named Sarean. Do not be mistaken, Sarean is not the name of a tomb or a relic, but rather the name of a spring that exists in this village. It is said that this spring has been present since ancient times and might have been a resting place for travelers back then, hence the name Punden Sarean. But, why is this spring associated with a grave?

Perhaps the villagers believed that this spring had magical or sacred powers, so they regarded it as a grave. Or maybe it was revered as a shrine by the people in the village. Who knows for sure?

However, Punden Sarean has become one of the tourist attractions in Desa Jajar. If you visit this village, do not forget to drop by here!

Have you ever read the book "The Religion of Java" by Clifford Geertz? In this book, it was explained that the "pundens" in Java are often identified with springs, big banyan trees, old tombs, and the like. In Desa Jajar, there is a place called Sarean that is categorized as a "punden". Cool!

Aside from Sarean, there is also the Batu Lumpang site in Desa Jajar. This stone was purportedly used to grind food ingredients until smooth. However, no one knows for sure when this stone first appeared. It is possible that the Jajar region was inhabited by human civilization since a long time ago, and the stone was a relic from the era of kingdoms. Batu Lumpang is also a toponym of one of the hamlets in Desa Jajar, namely "Nglumpang".

There is an interesting story about the history of Desa Jajar. It is said that the chronicles of Desa Jajar began with two figures who came from Tembayat, Central Java, named Mbah Abdurrahman and Mbah Jayagati in the 1700s. They embarked on a journey from Tembayat towards the east and found a row of Lo trees, which later became known as Jajar. However, those trees no longer exist. There is also an old grave in the middle of the villagers' rice fields which they refer to as the tomb of Mbah Sari/Sarito. It is believed that Mbah Sari was once a member of Dipanagara's forces. After the Javanese war, many of Dipanagara's forces fled towards the east and established small villages. Hence, Mbah Sari's presence in Jajar is estimated to be around the mid-1800s. However, no one can say with certainty who this figure truly was. 

So, that's a little story about Desa Jajar. Isn't it exciting to know the history and uniqueness of a village?

Cultural-Rich Village

In Desa Jajar, there is a tradition that has been continuously held until now. It is called "tiban," which means the emergence of something unexpected. This tradition is performed once a year to pray for rain. There are two types of tiban in Desa Jajar, namely ritual and festival. Ritual tiban is carried out following the set rules and time, while festival tiban is more flexible and only aimed for entertainment.

What is important is that both types of tiban are still preserved in Desa Jajar. In addition, there are many other local wisdoms such as Megengan Show, classic and iconic salawat, Salalahuk, Jamasan in Jeding Wanatirta, and many more. All of these demonstrate that Desa Jajar has a rich rural culture.

According to Kakawin Nāgarakṛtâgama or Kakawin Deśawarṇana, a village is crucial. A village is considered as the heart of civilization. If the village is damaged, then the country will also be destroyed. Therefore, Desa Jajar should preserve and maintain its cultural heritage.

Desa Jajar is worthy of being called a cultural-rich village. It is a small village that has a rich history and cultural values of Java. In fact, Desa Jajar has been included in the tourism development program of the Trenggalek Tourism and Culture Office.

Hopefully, the village's government and the district government can collaborate to preserve and maintain the cultural traditions of Desa Jajar. It should not only be a one-sided claim or focused solely on development. We must truly accompany and preserve our culture.

RA NINI TRANSFORMED INTO UMA FORM AFTER BEING CLEARED THROUGH "RUWAT" PROCESS (7th Panel of Sudhamala Relief)

By M. Dwi Cahyono

"Peruwatan" (Javanese term) is a process to eliminate impurities and restore to a good condition. There is a story depicted in the "Sudhamala" relief at Tegawangi Temple that tells about the benefits of "ruwat". The story is about Ra Nini, a demoness who was cursed by her own husband. However, she managed to undergo "ruwat" using Sahadewa, the youngest son of Pandawa, as the medium. After the "ruwat" process, Ra Nini successfully returned to her original form as the beautiful goddess Parwati or Uma, the consort of Lord Shiva.

In the 7th panel of the Sudhamala relief, Ra Nini, who was originally a demoness, transformed into the beautiful goddess Parwati (Uma) as her original form before the curse. The depiction in the relief shows Ra Nini facing forward, complete with a headdress, a circle around her head, and a lotus throne. She also has four arms and carries a water vessel and prayer beads in both hands, wearing grand clothing. Her two attendants also transformed into beautiful women and carry large fans. This story illustrates that "ruwat" can bring significant benefits to someone who wants to return to a good condition.

In the "Sudhamala" relief at the foot of Tegowangi Temple, there is a scene where Sahadewa offers his respects to Goddess Uma (Parwati) as a token of gratitude for serving as the "ruwat" medium to help Goddess Uma return to her original good condition. "Ruwat" is a Javanese ritual that has mystical power to cleanse a person from disasters or impurities and restore them to their original good condition. Ra Nini, who appears as a demoness in the story, symbolizes the impure condition that must be cleansed through "ruwat".

The construction of Tegowangi Temple in the 14th to early 15th century indicates that the "ruwat" ritual has existed since the Majapahit era. This tradition continues until today, especially in Bali, where "wayang ruwat" is performed as a form of "ruwat" ritual during the day. However, the "Sudhamala" story is rarely performed in Java nowadays, while the "murwokolo" story is more frequently staged.

In the "Sudhamala" story, Sahadewa was granted three things by Goddess Uma as a reward, namely the title "Sudhamala", the powerful arrow "Pasupati", and being led to find his true love in the Village of Prangalas. Hopefully, this explanation is useful for the readers.

Visiting the Legendary Ketoprak Siswobudoyo Family Home in Gurah, Kediri

 By Dwi Cahyono

Hey guys, back in 1996, Gatra magazine awarded "Gatra Kencana" to Ki Siswondo Harjo Suwito, the boss of the legendary Ketoprak group "Siswobudoyo". Then in 2010, the Governor of East Java also gave an award to him. It's really cool to receive such awards, especially since Ketoprak Siswobudoyo was well-known in its time and has received several awards.

Oh, by the way, there's a cultural building in Tulungagung called Taman Budaya "Ki Siswondo HS" Tulungagung. The name is so cool and immortalizes him. I hope on June 20, 2023, the 65th anniversary of Ketoprak Siswobudoyo, the Tulungagung government can also give a posthumous award to Ki Siswondo HS. It seems very appropriate because the Tulungagung area is known as a "Region of Art" which is very cool.

Anyway, tonight (March 15, 2023), my friends and I visited the wife's house of Ki Siswondo HS in Gurah, Kediri. We were also invited to reminisce with Mas Didik Nini Thowok, who has often been a guest star in Ketoprak Siswobudoyo shows since the 1970s. It was really exciting to meet the Siswobudoyo family and get the artistic spirit from Pak Sis and Ketoprak Siswobudoyo. Hopefully, their artistic spirit can inspire and strengthen the Ketoprak culture in Tulungagung and other areas in Java. Please pray for them, guys!

Kediri, March 16, 2023

SEMAR NGINCENG MANTEN ANYAR: The 11th Panel of the "Sudhamala" Relief Story at Tegowangi Temple

 By M. Dwi Cahyono

One of the interesting things about literature is its ability to present funny and entertaining scenes that can make readers smile or laugh. These scenes usually serve to reduce tension, criticize social conditions, or show the human side of characters. In Indonesian literature, we can find many examples of funny and entertaining scenes, both in old and modern literature.

In old literature, we can see funny and entertaining scenes in the Javanese puppetry world. Here, there are punokawan characters who like to make people laugh with their funny behavior and speech. There are Semar, Gareng, Petruk, and Bagong. They are loyal servants of the Pandawa family who always accompany them in various adventures. In some stories, only Semar is the punokawan. He is the wisest and oldest character among them. He also likes his funny and naive behavior that often confuses people.

But, there is one naughty scene involving Semar. In the Tegowangi Temple relief, Semar is peeking at the love scene of a newlywed couple from outside the room. Unfortunately, he falls from his perch and Sadewa, who is inside, hears his voice. As a result, Semar is married to Ni Soka, who was previously the subject of his peeping. This scene shows the humorous and ironic side of Semar, who is actually a holy and powerful character.

But, Semar's scene didn't just happen in the past. In the past, teenagers often peeked at love scenes secretly, especially when there was a new couple. They often used sticks or sharp objects to puncture or enlarge the gaps in the weave to see more clearly. But, they have to be careful not to get caught. This scene usually appears in folk tales or fairy tales that aim to entertain or educate children.

In modern literature, we can also find funny and entertaining scenes that use everyday language or slang. For example, in Andrea Hirata's novel "The Rainbow Troops," there is a scene where Ikal and his friends try to enter a cinema by disguising themselves as young children. They wear colorful clothes and funny hats to fool the cinema guard. But, their plan fails when the cinema guard realizes that they are students from the poor and naughty SD Muhammadiyah Belitung.

Funny and entertaining scenes in literature can provide pleasure and joy for readers. In addition, these scenes can also provide moral messages or social criticism that are hidden behind laughter. Thus, literature is not only a means of entertainment, but also a means of education and enlightenment. 

Hoalah Semar, Semar, ono-ono wae, he he he. I apologize if it is not pleasing to read. Thank you. 

KA Brawijaya TA-Mlng, March 19, 202$

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NU Intellectual Da'wah in the Digital Society: Insights from Prof. Nadirsyah Hosen

 On August 28, 2022, the Center for Philosophy and Theology Studies (PKFT) in Tulungagung held a discussion with an interesting theme, "Challenges of Young NU Intellectual Da'wah in the Development of Digital Society." The event was attended by Prof. Nadirsyah Hosen, Ph.D., the Rais Suriah of the Nahdlatul Ulama (NU) Special Branch in Australia and New Zealand (ANZ), as well as several youth organizations such as the Ansor Youth Movement and the Nahdlatul Ulama Scholars Association (ISNU) in Tulungagung.

During the discussion, participants discussed the position of humans in the rapid development of technology and digitalization. Moreover, the phenomenon of social media which has become a world in itself, like when someone shares their selfie on social media. However, what is interesting is when Gus Nadir mentioned that in Indonesia, the phenomenon of digitalization is still largely discussed in the framework of halal-haram, while the world has already discussed about the metaverse and artificial intelligence (AI). Nevertheless, Gus Nadir emphasized the need to evaluate this matter.

In the dynamics of technological development and trends in education, there are two patterns that emerge. First, those who are adaptive will eventually be able to adjust to the pattern of technological change. Second, those who are less capable of adapting will be left behind and eroded. As an example, during the early stages of the COVID-19 pandemic, we struggled to adapt to the teaching model using zoom media.

However, not only following the emerging technology pattern, but we also need to sort and select, filter before sharing, as stated by Gus Nadir. Indonesia still has many spaces for analysis, such as bahtsul masail or legal space, which can be used to discuss technological developments.

The discussion flowed smoothly, full of typical Nahdliyin humor. All the questions asked by the audience were given basic conclusions that could be further sharpened. Gus Nadir did not provide definitive answers but rather focused on sharpening the questions and analyzing with more critical questions. This created a dialectic among the audience according to their respective perspectives.

In conclusion, Gus Nadir hoped that the forum for study and discussion could run consistently. And if given the opportunity to return to Tulungagung, the discussion could dialectically discuss sustainable themes.

Sedekah Bumi: A Tradition of Gratitude and Harvest in Pucanglaban Village

 There is a ritual held by the community in Pucanglaban Village called "Sedekah Bumi" or Earth Charity. The ritual is held at the beginning of the planting season, usually during the transition from the dry to the rainy season. The community asks for fertile land, bountiful harvests, and protection from pests. Additionally, the ritual is a way to express gratitude for the safety of Pucanglaban from the COVID-19 pandemic.

The ritual takes place at the tomb of Mbah Trojiwo or Padepokan Punden Trojiwo. According to Tumijan, the caretaker of the tomb, it was once an ancient residential area, as evidenced by the discovery of ancient swords and mortar in the corner of the tomb.

The event is attended by the entire community of Pucanglaban, local officials, religious figures, and elders. The event starts with an opening, followed by speeches, group prayers, and a celebration hosted by Tumijan. The celebration continues with a performance by the traditional Jaranan Tridho Taruna Pucanglaban, and ends with a shared meal composed of various dishes served in banana leaf wrappings.

During the meal, everyone sits together, breaking down social barriers. For Maduki, the village chief, it is important to preserve this tradition for future generations to enjoy. It is amazing that communities like this continue to uphold and celebrate their traditions.

Original Source: Sedekah Bumi sebagai Wujud Permohonan | DIMëNSI (dimensipers.com)

Baritan Tradition of Blitar Residents: Efforts and Prayers to Reject Calamities

The baritan tradition is one of the age-old traditions that still exists and is practiced by the Javanese community, especially in Blitar. This tradition relates to the people's beliefs regarding nature and is used for the purpose of Earth's offerings as well as preventing disasters, including the corona pandemic that continues to afflict many victims.

During the baritan event, villagers of Kemlaka, Nglegok, Blitar Regency, conduct rituals around their surroundings by bringing ambeng and various dishes. Dressed respectfully, the villagers devoutly follow the ritual led by religious figures in the area. They hope that with the baritan ritual, the pagebluk season that affects Indonesian citizens, especially those in Blitar, will quickly disappear.

The baritan tradition is not only used during disasters, but also used to create a social, humanistic, and harmonious way of life. The tradition in Javanese society is a form of conviction and submission that everything that happens is a setting by the Creator.

Although the baritan ritual is performed jointly by people of all ages, they still comply with the government protocol by maintaining distance and using masks. The baritan ritual is a form of social activity in the form of traditional ceremonies that is part of the ancestral heritage still embedded in Javanese society's life. This tradition represents a realization of the harmony between human relations, the universe, and the Creator. By maintaining and preserving traditions like this, it is hoped that the wealth of Javanese society's traditions and culture will continue to thrive for future generations.