Achmad Fawaid : Pilgrimage to Sunan … 67

Pilgrimage to : From “Communitas” to Contested Space Achmad Fawaid1

Abstrak Tulisan ini mencoba menganalisa tentang pencitraan Sunan Ampel, termasuk makam, mesjid, sumur, dan Pasar yang berkaitan dengan Sunan Ampel dalam tiga direktori online di internet, dan pengaruh pencitraan tersebut terhadap bagi para pengunjung yang pernah menggunakannya. Dengan menggunakan konsep “Komunitas, liminality dan tiga ruang” dari Turner, situs Sunan Ampel dianggap sebagai ruang perpaduan antara pariwisata dan ziarah yang tidak jelas, kabur dan dicap kurang baik. Hal ini juga berdampak pada adanya anggapan bahwa situs tersebut merupakan tempat mistis, berbau kematian dan kultus terhadap Sunan Ampel. Proyeksi wisata terhadap situs tersebut juga akan berdampak pada nilai ekonomis dan historis. Akibat dari proyeksi tersebut adalah munculnya paradoks antar fungsi ziarah dengan apa yang terjadi di lapangan. Niat ziarah yang suci akan bergeser menjadi pariwisata, perdagangan, migrasi, ekspresi nasionalisme, munculnya diaspora, maysarakat yang suka takhayul dan hal buruk lainnya.

Kata Kunci: Sunan Ampel, Citra, Komunitas, ruang persaingan

Abstracts This paper is to analyze “image” of Sunan Ampel, including Ampel tombs, , wells, and market, projected within the three online directories and the possible impacts of this use on different visitors. By using Turner’s concept “communitas”, liminality, and third space, Sunan Ampel site is also considered as a space in which the ties between tourism and pilgrimage are unclear, blurred, and poorly classified. This relationship has also resulted in possible potentialities on how that site has projected mysticism, death, and apophantic nature of Sunan Ampel. The changing projection of the site will be also highlighted in the context of economic and historical spheres. The consequence of such interpretation is that Sunan Ampel could be empty vessel in which the interpretative battle and representations are continuously contested. “Sacred pilgrimage” to Sunan Ampel, finally, overlaps with tourism, trade, migration, expression of nationalism, creation of diasporas, imagining communities, and others.

Keywords: Sunan Ampel, image, communitas, contested space

1Gadjah Mada University 68 Al-Turāṡ Vol. XX No.1, Januari 2014

A. Religious Framework Of Sunan found for sale. Some of the sellers have Ampel claimed themselves as a part of “authentic” trader generations in the area Sunan Ampel was the spiritual of Ampel, . Kampung Arab has force behind the founding of ’s first provided not only as traditional market, Nusantara Islamic kingdom in Demak. but also a Middle East culinary. There As the origins of Sunan Ampel, it is are many foods having ingredients of believed that his father Syekh Maulana spices and flesh, a unique provision of Ibrahim Asmorokondi, who came from Middle East. the Middle East or somewhere in Central Due to this reason the local and Asia, married a princess of Campa, from district governments of have where the young Raden Rachmad (Sunan regularly attempted to ‘restore’ this site. Ampel) arrived in Java early in the 15th The tomb of Sunan Ampel, with its century. He died in A.D. 1479 and was mosque and other facilities, was listed as buried at Ngampeldenta, Surabaya, East one of cultural and religious reservation Java. in East Java. The tomb of Sunan Ampel is one destination of Wali pilgrimage in Java. B. Disscusion Around the area of his tomb, there are Different Ads, Similar Goal other tombs of his guardians and students. One of them is Mbah Soleh, “Wali Songo Pilgrimage”, it is one of who allegedly died for ninth times, and headlines in an advertisement website therefore nine tombs were built for him. EastJava.com. In the main menu, Near the tomb is an old well built fantastic words are displayed in the top by Sunan Ampel and his students. It is of page “East Java, : A believed that the well will give a Tropical Paradise in the World”. As a ‘blessing’ (berkah) for whoever drinking travel website, this could be regarded as it. Additionally, a mosque of Sunan a complete online directory in which the Ampel was upright there. It has 16 pillars visitors will see diverse menus of teak wood. Each of them is 17 meters navigating them into the tourist without sequel woods. These are very information based on the regencies and tight until now, even they were more cities in East Java, ranging from than 6000 years old. Surabaya to Sumenep. It is believed that this mosque has If one is going into a navigator its own ‘goodness’ (karomah). It was menu “A Beauty of East Java”, it is historically recorded that in the found “pilgrimage tours” under other colonization period, the colonizers information option. Going into the link, sporadically bombarded Surabaya which one will find a new page of pilgrimage caused a wide destruction. But, this tour in East Java. Go to “Wali Songo mosque was not broken. From time to Pilgrimage”, there are some pieces of time, many domestic and foreign people short information about Wali Songo (the have visited this ‘sacred’ place, either for great nine saints), especially those who outing or religious travel (ziarah). fought for Islamic missionary in Around the site, a local market, Indonesia. The primary wali (Maulana namely Kampung Arab (A Hamlet of , Sunan Ampel, Sunan Arab), was built to provide another Giri, , , colorful sight. At this place, many books, , , Sunan posters, and other items can be easily Muria, and Sunan Jati) and other wali Achmad Fawaid : Pilgrimage to Sunan … 69

(Prapen, Ibrahim Asmoro, Sunan display some articles about it. In addition Bejagung, Syekh Siti Jenar, Tembayat, to “Indonesiaku”, there are other Pusponegoro) were listed next to the interesting menus, such as “Jelajah”, other links, such as holy places, holy “Pelisir”, “Video”, “Potret”, and , and others. “Booking Hotel”. If one wishes to get a Interestingly, under the menu collection of travel diaries, it is simply to “holy places”, only Kampung Arab was click “Jelajah” (Expedition). provided. In the light of such The articles published in advertisement, Kampung Arab is “Jelajah” have issued traveler’s believed as one of sacred place from experience in a visit to specific site. which the travelers and tourists can see However, the style of such report is not “colorful selling” there. Some pictures, narrative, but a kind of feature. The such as old books, tales, legendary menu “MyJourney” in the top of site will pictures, mosque, and shopping provide ‘more’ narrative stories about activities, are displayed. However, it is a personal travel experiences. By reading few of information provided in this journey articles and features in menu, as well as information of each Travel.okezone.com, readers are invited Wali Songo. to have a travel as if they are in the real- In a menu “About Us”, it is time. Like as EastJava.com, this travel informed that EastJava.com is the website also displays many greatest tourism portal in East Java. It advertisements and updated information operated online since 1998, and now has about tourism, but with broader more than 5000 pages, 2000 photos, 50 destination, not only East Java, but also high rest maps, 500 clip videos, and 200 all around Indonesia. articles about travel destination in East Travel.okezone.com was an independent Java. It is also clearly mentioned that online site under Okezone.com, an “this portal is dedicated to compete with entertainment website established on other foreign websites aimed to attract December 29, 2006. The owner is Media tourists from aboard”. There are no clear Nusantara Citra Ltd. (MNC), a data found in relation with the owners of corporation which managed other this website. But, the website groups of business media, such as RCTI Channel, EastJava.com have indicated that this Sindo Newspaper, and Sindo Trijaya website is sponsored by FM. Indonesiacommerce.com, a huge site To enrich these journey insights, which focused on e-commercial Yudasmoro’s travel essay “Simbol promotion in many fields, including Harmoni Surabaya” (A Symbol of tourism. It is a kind of website which is Surabaya’s Harmony) will be used to intended to attract tourists and travelers show the different points of view in going to East Java by facilitating a lot of positioning Sunan Ampel in the light of advertisements, contacts, and religious harmony. It will give a unique information about tourism. perspective on the ways Sunan Ampel is Another source is e-newspaper perceived by a travel writer. Visiting to Travel.okezone.com. Under the menu his travel blog, Yudasmoro.net, one will “Indonesiaku”, many articles about consider about how Yudasmoro has tourist destination are provided. This personal enjoyment as traveler-writer. website is easy-use due to the menu There are menus indicating it, such as “search”. One simply types a specific “Travel Photo”, “Culture”, “Journey”, destination or site, this website will

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and others. He is also an author of books (religious travel to Sunan Ampel), a Fast Food United and Travel Writer. great mosque with its own blessing (masjid yang membawa berkah Colorful Displays Of Sunan Ampel tersendiri), the second biggest mosque in Surabaya (masjid terbesar kedua di As indirectly mentioned before, both Surabaya), original Arabic meal EastJava.com and Travel.okezone.com (makanan asli Arab), sacred well (Sumur have displayed Sunan Ampel in different Keramat), and enjoying the comfortable ways, but for one aim: getting tourists’ and quiteful pilgrimage (menikmati interest. For the case of Sunan Ampel, ziarah yang nyaman dan tenang). All in EastJava.com uses a number of all, it is possible to identify five functional attributes in English. It functional attributes in the websites: (1) emphasizes traditional and Middle East shopping facilities; (2) scenery/natural images of Sunan Ampel, such as a attractions; (3) tourist sites/activities; (4) number of holy books, Indian traders, historic sites; and (5) infrastructure. shopping activities, and great mosque at As a comparison, Yudasmoro’s Ngampel. This website is seemingly article “Simbol Harmoni Surabaya” (A dedicated for foreign tourists, not only by Symbol of Harmony in Surabaya) has providing traditional images (something revealed another insight of Sunan mystical for foreigners), but also by Ampel. Different from the two travel using English as main language. websites mentioned before, Yudasmoro Moreover, in the “About Us”, this writes a travel essay about his visit to website has clearly informed that it has and Kampung Arab. similar goal as well as the foreign travel Compared from the travel websites, website has, i.e. “to bring foreign tourists Yudasmoro has used more attractive in East Java” (mendatangkan turis dari remarks to describe his amazement of luar negeri ke Jawa Timur). Sunan Ampel. Moreover, Garuda Meanwhile, Travel.okezone.com Inflight Magazine-Middle East Service is more localized in the ways of using has published his essay on its edition Indonesia language to attract domestic April-May 2011. people. This website uses the images of His capability in writing travel Sunan Ampel in more modern ways than experience attracts the readers by using EastJava.com. It could be seen on the some functional attributes with different level of brightness in each image in points of view. His essay emphasizes the which Travel.okezone.com uses sharper scenery and architecture, e.g. ‘luxurious images in displaying the mosque and interior mosque of Sunan Ampel’, tomb of Sunan Ampel. However, ‘traditional market with the brown and EastJava.com has preferred to use gray bookstores’, ‘a pedicab’, ‘worship images with brown and gray colors, market’, ‘Javanese gateway of Sunan displaying the past time and mystical Ampel’, ‘Middle East meals’, etc. atmosphere. Subsequently, tourist sites/activities and In the light of semantic use, both historic sites are mentioned, e.g. you can of these sites have used a number of see a legendary mosque of Sunan Ampel, similar functional attributes, e.g. holy a local discussion about diverse issues place of Muslim Missionaries, Beauty of which enliven its interior and square, the East Java, colorful Kampung Arab, holy mosque with marble layers which mosques in EastJava.com, or “Wisata refrigerate the temperature of its interior Religi ke Makam Sunan Ampel” floor, and others. Achmad Fawaid : Pilgrimage to Sunan … 71

With regard to the psychological a harmony among people/traders: This attributes, Yudasmoro stresses the hamlet of Arab (Kampung Arab) takes friendliness of the population and the place in next to the hamlet of China quality of service: the residents are (Kampung Cina/Pecinan) with more trader but loyal to maintain the tradition luxurious building. However, the house- of ancestor, they are very kind, they live business building (ruko) of Kampung in harmony for years, they have Arabian Arab has bigger gateway than Kampung face with East Java accent, etc. The Cina, with colorful Oriental paint. By different cuisine and stuff from Middle using these remarks, Yudasmoro wishes East are exemplified by means of tourists to have expectation about a pictures of local dishes: Some stores sell harmonious destination with relaxed any kind of medicine from Middle East atmosphere. which is allegedly rooted from Islamic The point is that despite of civilization in the period of Muhammad, different ways used to describe Sunan the unique fruit is date (kurma), the Ampel, EastJava.com, foods from Egypt with different forms, Travel.okezone.com, and Yudasmoro’s Taliban cap which is difficult to find in essay would invite tourists to receive an elsewhere in Indonesia, etc. instant authentic feeling of romantic and exotic past, and they promise an Possible Effects Of “Image” Sunan authentic atmosphere in a modern Ampel environment. As Taylor theorized, there is a general agreement among tourism Given the foregoing, it is possible to researchers and academics that a quest consider that EastJava.com and for authenticity forms the basis of many Travel.okezone.com seeks to establish a tourists’ choice of destination. Thus, the mental picture of Sunan Ampel as a very creation of an authentic atmosphere may unique tourist destination, which is be appealing to potential tourists. evident by its impressive architecture, However, in the attempt to promote an important business center as well as in its authentic atmosphere, those descriptions diversity in architecture, pictures, are actually promoting an attraction, shopping, and scenery. Furthermore, by which has been staged by the tourism visiting at EastJava.com and industry as ‘staged authenticity’ (Taylor, Travel.okezone.com, one will see Sunan 2001: 14). Ampel as a religious travel site In addition to the above described characterized by a blend of old and new, atmospheres and feelings possible to traditional and modern nuances, East and experience during a visit to Sunan West. Ampel, the tourists may also take a break Meanwhile, concerning the from the vibrant and ever-changing psychological holistic impressions of situation, and experience a fresh and Sunan Ampel, Yudasmoro’s travel note natural atmosphere. Travel.okezone.com seeks to establish certain atmospheres exemplifies, Then, local community has and/or feelings surrounding the site, attempted to build the great mosque and despite the absence of the words tomb of Sunan Ampel in such a way the ‘atmosphere’ and ‘feeling’ in his note. visitors are possible to have comfortable Primarily, his essay describes Sunan and quite praying and pilgrimage; the Ampel as having a vibrant and exciting mosque with marble layers which atmosphere due to not only Middle East refrigerate the temperature of its interior environment in Kampung Arab, but also floor; etc. Thus, despite the emphasis on

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Sunan Ampel as a center of business sacred experience of mutuality with center Kampung Arab with that includes, another. Communitas therefore describes this website also highlights a feeling of a model of sociality and a way of beautiful lush greenery nestled among experiencing unanimity with other the busy metropolis center. human beings that exists beyond the rite- Finally, the website conveys a of-passage experience. Another aspect of friendly and welcoming atmosphere: communitas, the experience of friendly people, local community, etc. In “antistructure,” contrasts with the usual addition, the reader of the website will sit norms of society, or “structure.” Within back with a feeling of local population the realm of antistructure, commonplace that is very much part of the destination’s social distinctions disappear and identity: In Yudasmoro’s essay, What individuals relate to each other as equals. makes this hamlet unique is its people Victor Turner saw the living in harmony. With this statement, structure/antistructure cultural dynamic he stresses an importance of Sunan as central to the organization of human Ampel as image of ‘religious’ society; human beings flourish by destination. engaging in a communitas experience and then return to everyday structure Sunan Ampel As “Third Space” renewed and rejuvenated (Turner, 2006: 129). In Image and Pilgrimage in Christian By positioning Sunan Ampel site Culture, first published in 1978, Victor as “communitas”, one will find that this and Edith Turner highlighted a site has transcended itself to the lived-in dimension of religious experience that and planned world, a place which is had scarcely received attention in the often referred to “third space”. There are field of anthropology (for instance, many ‘modern’ events held in Sunan Coleman, “Do You Believe in Ampel, such as circumcision ceremonies, Pilgrimage?”, 2002). The work presented the parade of Ampel villagers from a unique anthropological contribution to homes at Kampung Margi to the mosque, the field of pilgrimage studies, providing and others. At the entrance of the Ampel a hermeneutical lens for interpreting mosque hawkers line both sides of the pilgrimage experience through the alley way selling all kinds of goods from concepts of liminality and communitas. perfume, to , black caps, Muslim In brief, liminality concerns being “in- clothing, rosaries, to Zamzam water from between” within a rite of passage, as a Mecca, and other prayer needs. There are person moves from one social state to also hawkers selling Ampel specialty another. During a rite of passage (van snacks and food like prawn cakes to Gennep, 1960: 3), a person enters a Arabian curry. phase of separation from a previous These facts have brought us into group, which is followed by an “in- a sense of “third space” in which people between,” or liminal, phase during which from , , Banjarmasin, many aspects of life are likely to go , Manado, Lombok, through a process of change or distortion. Singapore, Brunei Darussalam, and even Victor Turner recognized Kuala Lumpur can encounter between communitas as an experience of oneness each other to take a spiritual journey in or unity felt by those sharing a rite-of- Sunan Ampel. They are also coming passage experience. He compared it with from different social status, but when Martin Buber’s “I-thou” concept: a they have worshiped in Sunan Ampel, Achmad Fawaid : Pilgrimage to Sunan … 73

these social statuses have been blurred. space which suggests alternative ways In that site, they encounters with their for people to perceive “pilgrimage” not fellow travelers, of varying nationalities merely in the center of place, but rather and spiritual persuasions, along the route. in the in-between space. It is a space in which people have taken temporary transition away from mundane Potentialities Of Pilgrimage To Sunan structures and social independence into a Ampel looser commonality of feeling with fellow visitors. It is a space in which There are some “potentialities” of Sunan Ampel as sacred place and pilgrimage mentioned in Image and ‘mundane’ destination is poorly Pilgrimage, and this section will reveal classified. such potentialities regarding with image What so-called “spiritual of Sunan Ampel. These potentialities are journey” to Sunan Ampel, therefore, is mysticism in pilgrimage, the theme of not really spiritual, because there are death, and apophantic awareness many other human beings that exists (encounters with God through the via beyond the rite-of-passage experience, negativa). These themes reveal further there are also many stores which provide spiritual dimensions of liminality and ‘spiritual devices’ they need to praying. communitas, and contribute to an This site is also possible to be understanding of why pilgrimage appeals “communitas” with anti-structure where to the human psyche. Mysticism and the it is difficult to find out social structure theme of death are mentioned in Image tied with Sunan Ampel site, because and Pilgrimage and receive explicit many Muslims, or even non-Muslim attention in the Turners’ broader corpus. tourists, come and leave. It is a space The apophantic is an implicit theme where social encounter, not social within their work and is not mentioned structure, has happened. By “encounter”, by them directly. I refer to a condition in which people get involved with other activities in Mysticism of Sunan Ampel temporary time, and only their traces One of the gems of Image and have been remained. Pilgrimage is an observation concerning Another reason is that the mystical nature of pilgrimage: “pilgrimage” to Ampel site has been “Pilgrimage may be thought of as voluntarily undertaken by participants. If extroverted mysticism, just as mysticism Mecca is regarded a center of pilgrimage is introverted pilgrimage. The pilgrim and the only place in which people have traverses a mystical way; the mystic sets been obligated to pilgrimage, the shift to forth on an interior spiritual pilgrimage. meaning “pilgrimage” by displacing it For the former, concreteness and with Ampel site will take a form of new historicity dominate; for the latter, a movement on the ways people can phased interior process leads to a goal pilgrim to other spaces without going to beyond conceptualization” (Turner and Mecca. The other places are possible to Turner, 1978: 33-34). include the religious sites people Sunan Ampel is one of the regarded as “sacred”, such as Gunung greatest Islamic saints in Java who Kawi, Walisongo sites, or others in spread Islamic teaching by adopting local which they get possible feeling of and cultural mediations. It is the first “pilgrimage” as like as to Mecca. Sunan pathway of syncretism between Java Ampel site, in this case, is a liminal culture and Islamic religion. What so-

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called kejawen is a central theme mediation (through Sunan Ampel) to of such syncretism which is hitherto pray and worship God. It is like a belief practiced by local people surrounding that when Muslims pray in the front of Sunan Ampel. The main characteristics Abraham’s footprint in Mecca, their of Islamic mysticism in Sunan Ampel are prayers are believed to be more fulfilled. the existence of ancestor, ritual activities These symbolic images of Sunan for getting talisman (jimat), or selamatan Ampel are symbolic language of ceremonies. mysticism. Sunan Ampel invites a In Travel.okezone.com and wandering, a praying among the images. EastJava.com, Sunan Ampel is The link between mysticism and frequently called as Islamic ancestor of pilgrimage is a topic for comparative Surabaya. By ancestor (leluhur), I refer dialogue across religious traditions. It is to those who have noble attitudes (sifat- also a meeting point for secular and sifat luhur) in their lifespan, and for religious dialogue, as exploration of the these reasons posterity will honor them mystical dimensions of pilgrimage may by carrying out customary rituals expose the unrecognized spiritual (upacara ). Muslims kejawen dimensions of alternative forms of believe that Sunan Ampel is a moral pilgrimage. This is especially apt given leader whose the daily behavior or existing and ongoing research into conduct is regarded religious model for pilgrimage and tourism. people in their ways of speaking and conversation. Leluhur has taken a central Death in “Pilgrimage” to Sunan Ampel position in Javanese cultures, including In an article written three years before Surabaya. Image and Pilgrimage was published, I have experience a communitas Victor Turner explored the theme of in Sunan Ampel, and I found how death in the context of pilgrimage in the modern and traditional people—even in salvation religions, describing vague definition—have practiced their pilgrimages as “full of symbols and own rituals in that site. I have often paid metaphors for death” (Turner, “Death attention on certain people who seem to and the Dead,” 1992: 30). For Victor try getting berkah, jimat, or karomah, Turner, this firstly manifests itself either in tombs or in wells of Sunan through a connection with a dead Ampel. They usually write some founder, saint, or martyr associated with Javanese texts in a paper or bring some the pilgrimage site. Secondly, embarking of used bottles to take waters from the on pilgrimage involves passing into a well for a healing. The water or liminal or threshold time that involves something they believe sacred is like a “metaphoric” death on several levels. jimat (talisman) which in some ways This passage occurs through separation gives a mystical medicine or defense in from normal social existence, with the their daily life. dissolving of social rank between fellow Some selamatan ceremonies are pilgrims, and through the liminal nature also held in Ampel site. Usually, of pilgrimage, which involves an “in- selamatan (derived from Arabic salam or between state of life-in-death” (Turner, giving salvation) is taken with tahlil by 1992: 30, 47). Such death, comparable to saying La ilaha illa Allah together “mystical death,” is viewed positively as surrounding the tombs. It is important to a form of regeneration, and is equivalent note that this ritual is not similar as such to experiences of metaphorical death in as worship to Sunan Ampel; it is a ritual indigenous rituals (Turner, 1992: 32–33). Achmad Fawaid : Pilgrimage to Sunan … 75

These aspects are very much barokah from Allah through praying in evident within contemporary pilgrimage the mosque of Sunan Ampel, and some practice, as expressed by the veneration of them visit to witness the tombs as of saints and the pilgrimage-like tradition religious museums of the Sunan Ampel’s of remembering the dead. Sunan Ampel death which are possible to provide them is Islamic saint or martyr associated with a state of life-in-death. Victor Turner his tomb. People have visited to mosque, described pilgrimage as “a rehearsal of wells, and tombs of Sunan Ampel as the pilgrim’s death” (Turner, 1992: 35). their attempts to connect with the dead The need to revere the dead in founder. Such effort is usually practiced pilgrimage activity perhaps stems from a by Muslim kejawen who believe that by need to confront and accept human providing ritual gifts, they can be mortality. possible to connect with soul’s death of Sunan Ampel. The gate guardians (juru Apophantic “Pilgrimage” to Sunan kunci), for example, have usually told Ampel their spiritual experience when meeting a Pilgrimage involves a process of dying to spirit, soul, or something sacred oneself in order to find oneself (Turner, regarding with Sunan Ampel. Some 1992: 47). This mystical dimension of people also describe how they have pilgrimage, whether experienced on dream about Sunan Ampel after praying pilgrimage to particular sites or through a for days and months in that site. personal inner journey, involves There are also many stories about confronting the self at a deeper level, Sunan Ampel’s students. The clear often through an experience of the instance is Mbah Soleh’s death. It is apophatic. The apophatic concerns a allegedly known that he was died for spiritual dimension accessed through nine times. For this reason, the nine what medieval Christian thinkers such as tombs were built for him. Mbah Soleh is Bonaventure called the “spiritual senses” the most loyal student of Sunan Ampel, (Cousins, 1978: 3). God is found in whose the job is a cleaning servicer for negative experience—darkness, or the the mosque of Sunan Ampel. Their visits via negativa. This contrasts with to Mbah Soleh’s tombs are intended to cataphatic experience, which refers to an pray to Allah for getting healing. It is a encounter with God through positive case of pilgrim from , which his experience. “Death” within the child is dumb, and they were suggested pilgrimage context may potentially to pilgrimage to Mbah Soleh. They are reveal encounters with God through asked to pull out grasses on Mbah negative experience. Soleh’s tombs, and eat them. After a few The apophantic is an implicit of days, his child can fluently speak theme in the Turners’ work. In her without such disease. (Source: “Kisah autobiography, Edith Turner describes Sembilan Makam Mbah Soleh di Masjid “in-between” experiences during her Sunan Ampel,” ongoing life pilgrimage that may be http://news.okezone.com/read/2011/08/1 interpreted as apophantic. Ronald 2/345/491244/large) Frankenberg also refers to the Turners’ Revering such dead may invoke a dark-night-of-the-soul experiences sense of communitas. The memorials of (Frankenberg, “Foreword” to Heart of Ampel’s death in Surabaya attract many Lightness, 2006). It can be seen on the visitors from different places each year. ways people pray, recite Quran, and read Some of them visit to get karomah and shalawat, for invoking themselves into

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the deep experience of encounter with change. How can the Turnerian God. The mosque, wells, and tombs of pilgrimage paradigm be utilized given Sunan Ampel provide as medium some of the inherent complexities through which we can see ourselves as resulting from changes in Sunan Ampel others in front of other people, and they site, the interplay between pilgrimage also see us the others for them. God, in and tourism, and economic and social this case, is the Wholly Other with which changes at that site? we are possible to encounter through praying inside or sacred journey to tombs Sunan Ampel and Economic of Sunan Ampel. Contestation It is what Turner has called for a There are huge effects of Sunan Ampel communitas, in-between. We are in as religious tourism on economic between; we are negatively defined—not development in Surabaya. The existence contradicted—as neti…neti: neither this of Kampung Arab, for instance, has nor that. We are thus opened up to new provided as a complex location of experience and meaning making such culinary, souvenirs, and accessories in that we can work and play well with which we will find a large market in the Others as we see ourselves as Others, too sense of Middle-East situation. In some (Killinger, 2009: 162-164). This in- ways, it has indicated a sense of between condition gives many benefits, communitas in Victor Turner’s term, such as joy, healing the gift of ‘seeing’, where Sunan Ampel site become liminal mutual help, religious experience, the space in which social and economic gift of knowledge, long term ties with activities are engaged with religious others, and so on (Turner, 2004: 146). ones. Some of people have prayed inside the However, the local government’s mosque of Sunan Ampel for days and initiative to design Sunan Ampel site not months, and they acknowledge that they only as religious site, but also as tourist can feel such ‘negative’ experience. For destination, has influences on much another instance, many students, discussion about the desirability of especially from SMA Ta’miriyah Sunan Ampel site as a strategy for Surabaya, visit in groups to Sunan economic development. It has also Ampel for study tour as well as religious complex external transformations: travel for their preparation to take a technological change, such as cheap air national final examination. It is believed travel and internet booking system; that praying in Sunan Ampel will give developments in capital, including the them such kind of the gift of knowledge. growth of worldwide hotels, travel agencies, and personal finance Economic And Social Contestation In organizations, such as credit cards; the Sunan Ampel widespread growth of the ‘romantic’ Pilgrimage exists within a rapidly gaze so that more people wish to isolate changing society, and it embraces both themselves from existing patterns of tradition and change. On the one hand, mass tourism; the increased fascination pilgrimage is an ancient practice, of the developed world with the cultural mandatory in some major world religions practices of less developed societies; the and voluntary in others. On the other development of tourists as a ‘collector’ hand, it is subject to economic, political, of places often gazed upon and social, and religious forces of global experienced on the surface; and the emergence of a powerful interests Achmad Fawaid : Pilgrimage to Sunan … 77

promoting the view that tourism has successful tourist destination major development potential (Urry, commemorating a remembered past, not 2001: 73). only about Sunan Ampel, but also about EastJava.com has provided a other sites, such as and special page of Sunan Ampel site, not Mecca. only in menu “Pilgrimage Tours”, but The minarets that stand 50 meters also in “Surabaya Tourism”. There are high are a unique feature of this mosque no such as thing a Sunan Ampel from where the adzan (call to prayers) is promoted only as religious site, but a sent out. The large hall with its large tourist destination from which financial dome follows the Javanese pendopo (or transactions can be resulted. In this page, open hall) style that marks the greatness one will find a easy way to make of Majapahit Empire, whose seat was at booking hotels, ticket reservation, travel Trowulan. Majapahit the time was also services, and even investment. There are instrumental in spreading Islam together many hotels built by adopting mosque of with Sunan Ampel. Another historical Sunan Ampel’s design; there are many instance is the Ampel mosque which has stores which identified as the center for five main gates called Lima Gapuro Sunan Ampel souvenirs, and so on. symbolizing the 5 Pillars of Faith of In Kampung Arab, for instance, Islam. When you enter from the south at there is a store, namely the Gubah Ampel Sasak Road you will pass the Gapuro Suci market, which offers all kinds of Munggah or Munggah gate, where you goods from clothing to perfumes, dates, will pass the town’s market place, which foodstuff, to all sorts of accessories both resembles the Seng market by the Haram large and small that are usually bought as mosque in Mecca, reminding the faithful souvenirs by those who are on haji to go on the haj pilgrimage when able. pilgrimage. One will find this market By going to Gapuro and Mnuggah Gate, adopting an image of ‘sacred’ Sunan it is possible for people to have “tourist’s Ampel to be more interested than gaze” on Majapahit and Mecca, ‘secular’ stores. otherwise than Sunan Ampel. The image of Sunan Ampel is These findings indicate the used to attract tourists in the pure creation of a strong sense of unity, which connection with Sunan Ampel. By doing brings us back to Turner and Turner so, the boundaries between ‘home’ and (1969) model of ritual process and the ‘away’ have been perforated, blurred. ways in which ritual helps create and Tourists to Sunan Ampel are those who sustain group cohesion. Ioannides and find themselves as “diasporic traveler.” Cohen Ionnides (2002), which examined patterns of Jewish travel in the United Sunan Ampel and Social Contestation States, described them as “Pilgrimages of Another interesting development has Nostalgia”. It is also true for Sunan been the attempt to classify Sunan Ampel site, due to it is possible produced Ampel site in the context of heritage and as a commoditized object of the nostalgic root seeking tours (Kreiner, 2010: 445). past. Sunan Ampel site can be read not only as religious, but also historic site. It is due to the historical fact on which the story Further Projection In Sunan Ampel: of Sunan Ampel as one of National From Spatial To “Virtual” Pilgrimage Patriot of Indonesia has been based. However, his tomb today is shaped into a

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By taking Sunan Ampel as communitas sense, a rites of passage, negative or “third space”, it brings our attention to experience, and metaphoric feeling of another paradigm ‘contestation’ in Eade death. They have assumed that Sunan and Sallnow’s term. In some ways, the Ampel should be perceived only for idea of contestation can be a critique of religious purposes. It will be functional communitas which tends to just idealize only if people employ Sunan Ampel in discourse about pilgrimage rather than an giving berkah and karomah, and as empirical description of it (Eade and mediation through which they are Sallnow, 1991: 5). Eade and Shallnow possible to pray God. Every year, even present pilgrimage as a capacious arena every day, there are lots of Muslims capable of accommodating many coming to search for religious benefit. competing religious and secular Sunan Ampel is also possibly discourses. considered as cultural heritage. It will In spite of a critical question on immediately bring us to historical and the possible things which is not as cultural building of tombs, wells, and contested one in such postmodern era mosque. For instance, in Ampel mosque, (Coleman, 2002: 357), Contesting the the sixteen pillars which have 17 meters Sacred (1991) is part of, and has for each of them has meaning: 16 letters contributed to, a renaissance in studies of in kalimah syahadat and 17 for amount pilgrimage. The contestation paradigm of Islamic prayer prostrations. Around reveals its semiotic roots in the argument the mosque, in Sasak road, there are 5 that varying ‘discourses’ can be housed main gates symbolizing 5 pillars of faith under a flexible sacred canopy. One of Islam, i.e. Gapura Munggah, Gapura consequence of this view is that Poso, Gapura Ngamal, Gapura Ngadep, pilgrimage is presented more as a context and Gapura Paneksen. In some ways, for the representation and reinforcement these cultural symbols could create of ideas than as involving embodied ‘tourist gaze’ to look Sunan Ampel practices. without involving their spiritual sense. It The interpretative battle has been is also a reason why local governments a part of projecting Sunan Ampel as the are in this position to make a bridge contested space in which representations between local people’s need to employ of that site are always being consistent Sunan Ampel as their spiritual space in among parties. It has been implicitly one side, and foreign tourists to ‘capture’ mentioned that Sunan Ampel could be it as cultural museum of Sunan Ampel. differently used by different people, For local government today, Sunan either in reading different online Ampel is more culturally signified than directories, or in visit to this site. This religiously one as a part of cultural section is intended to clearly provide a preservation (cagar wisata). multi-faceted meaning of Sunan Ampel Kampung Arab, meanwhile, has not only as a strip away mundane been another insight to perceive Sunan conflicts and assumptions (as in Ampel, not merely as religious or Turnerian paradigm), but rather a space cultural site, but also a part of central providing exceptionally accommodating business in Surabaya. Kampung Arab (and possibly amplifying) contexts for has provided people a new way to see them to be expressed. traditional Middle-East market nearly As sacred place, Sunan Ampel is from Jembatan Merah Plaza, one of the consumed by religious people who greatest malls in Surabaya. Specifically, believe that this site will favor spiritual a traditional market in question is well Achmad Fawaid : Pilgrimage to Sunan … 79

known as Gubah market (pasar Gubah), and religious observance (Hill-Smith, which is historically noted as point of 2011: 238). To engage with Islamic faith departure since 1420 for Arab and and culture in Sunan Ampel, individuals Chinese traders. Even popularly called as can do so on virtual Ampel (it is as like Kampung Arab, “there is no real Arab as, for instance, “Virtual Jerussalem” in here! Only Indonesian!” said H. Helmi, http://www.virtualjerusalem.com/). one of elders at this hamlet. Most of However, it is probably difficult to them are Arab descendants, whom have implement this experiment due to the Arab fathers and Indonesian mothers. In fact that Indonesian people still have a Indonesia, unlike in Arab, motherland is strong awareness of pilgrimage to the more appropriated than fatherland in the ‘real’ destination. Even though it is system of kinship. It has been cohesion uncommon in (Muslims) Indonesia, such to attract people for seeing a kind of venture has been initiated by ‘authentic’ Arab atmosphere in buying Virtual (www.pesantrenvirtual.com) to their daily spiritual needs in Gubah provide a “communitas” in different market, Sunan Ampel. way, and this idea is possible to be However, for tourist travels, undertaken in the context of pilgrimage Sunan Ampel is one of the best By locating the image of Sunan commoditized products for religious Ampel as ‘contested’, one will construct travel. Travel.okezone.com and it not merely as a vacuum space in order EastJava.com, for instance, have used to differentiate pilgrimage activity from Sunan Ampel to redistribute their the everyday, but also religious ‘void’, advertisements of booking hotel, travel an ‘empty vessel’ that is open to the services, train tickets, and others. The assumptions that will be poured into it by crucial element for such online tourist constituencies of pilgrims. As a directories is not merely a historical or blankness, Sunan Ampel is contested spiritual story of Sunan Ampel, but— among peoples who perceive it or who most importantly—a product of has directed it to the certain goals. The commercialized business. If local contestation of Sunan Ampel is finally businesses employ Sunan Ampel in depending on who have interests to look Gubah market, such online directories at that site and for what this vision look take advantages of Sunan Ampel for like. offering their affiliated business institutions. Closure For being personally involved Having analyzed the different with having ‘pleasure’ to read Sunan components of Sunan Ampel found in Ampel from the distance (from Internet), these websites, the identification of the pilgrimage is probably perceived as a image of Sunan Ampel is possible. practice beyond ‘normal’ definition of Firstly, Sunan Ampel’s image consists of religious one. By doing so, pilgrimage to both functional and psychological Sunan Ampel is not considered only as a attributes, and the psychological visit to the location, but also a ‘online attributes slightly exceed the functional pilgrimage’ to that space. When the indicating an effort to distinguish Sunan Internet is increasingly seen as more than Ampel from other destinations by a space for information, but a space that highlighting its psychological is encouraging spiritual and social characteristics, which may be difficult to connection, it will make us possible to find elsewhere. have new forms of spiritual exploration

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Secondly, the analysis of the project historical atmosphere of Islamic functional and psychological impressions civilization nestled in Sunan Ampel. For indicated an emphasis on projecting an religious practitioners, Sunan Ampel is a image of an exciting and a friendly great site where they will find an dynamic destination, where the tourist authentic pilgrimage to the sacred tomb will find diversity and blend of cuisine, of Sunan Ampel, the mystical well of shopping, architecture, and in particular Sunan Ampel, and the great mosque of culture. This diversity means that there is Sunan Ampel. These are great something for everyone in Sunan Ampel. destinations which are possible to boost Thirdly, analysis of the common and their desire for getting mercy (karomah) unique features demonstrated that the and blessing (berkah). image of Sunan Ampel can be described Fourthly, the image of Sunan as being both unique. The image is Ampel has resulted in a logical unique, because there is an emphasis in consequence that this site becomes the brochure on unique features such as communitas (Turner and Turner, 1978), Kampung Arab, diverse medicine from which refer to specific group dynamics Middle East, different races living in which take place in an assembly of harmony, and the like. pilgrims. This encounter creates some Thirdly, it has now been possible potentialities, including established that the image of Sunan mysticism, death, and apophantic nature Ampel is possible to attract and affect of Sunan Ampel site. The mysticism of different groups that visit or use the site. Sunan Ampel can be traced through Shortly speaking, projecting the image of people’s belief in Sunan Ampel as their Sunan Ampel functions as—what ancestors; the metaphorical death has Lindsay Jones (1995: 213) calls—“the been modified in mystical story of Mbah strategy of allurement”. Foreign tourists Soleh; and the apophantic nature could will be possible to see Sunan Ampel in be seen on the ways people try to get a authentic ways because EastJava.com deep level of spiritual journey by praying has clearly provided the past projection at Sunan Ampel tombs. of images, such as old tales, Indian Fifthly, there are many changes pictures, and historical notes of Sunan on how people define Sunan Ampel site Ampel. However, they will be surprised in the sense of historical or economic by looking at Travel.okezone.com in development. This site was being which Sunan Ampel consists of modern economic destination for tourists in views with green scenery and busy which they can encounter not only with shopping activities in Kampung Arab. spiritual situation, but also with the However, both of them are providing a markets and stores in Kampung Arab. bridge between the past and present Such “third place” phenomenon has been atmospheres of Sunan Ampel. more elucidated in visualization of Meanwhile, if tourists use Gapuro and Market which adopt Yudasmoro’s travel essays, they will find historical stories of Majapahit and Haram personal and excited experiences in a mosque in Mecca. visit to Sunan Ampel due to its promises Finally, Sunan Ampel is regarded for harmonious (as well as economic) as contested space due to its ‘blank’ atmosphere. Yudasmoro gives more image which provides an interpretative stress on the harmony among Kampung battle among different people for Arab and Kampung Cina (as two centers different purposes. Sunan Ampel is of business activity), without ignoring to regarded as religious, economic, Achmad Fawaid : Pilgrimage to Sunan … 81

historical, cultural, or even virtual sites Jones, Lindsay. Twin City Tales: A for those who can take their ‘own Hermeneutical Reassessment of benefits’ of this site. Based on these Tula and Chichén Izá. Niwot: purposes, it is clearly recognized that University Press of Colorado, Sunan Ampel site could not really be a 1995. “pure place” for getting berkah, due to its dual-position as “third space”, liminal Killinger, J. “Communitas.” In space, in which the sacred place, cultural Encyclopedia of Psychology and heritage, historical building, and the busy Religion. Edited by D. Leeming, K. economic center of Surabaya have been Madden, and S. Marlan, 162-164. there. It is a site where “God and money New York: Springer, 2009. never sleep.” Kreiner, Collins N. “Researching Pilgrimage: Continuity and Bibliography Transformations.” Annals of Tourism Research 37, No. 2 Journals/Books: (2010): 440-456.

Coleman, Simon. “Do You Believe in Taylor, John P. “Authenticity and Pilgrimage? Communitas, sincerity in tourism”. Annals of Contestation, and Beyond.” Tourism Research, 28, No 1 Anthropological Theory 2. No. 3 (2001). (2002): pp. 355-368. Turner, Edith. “Rites of Communitas.” In Cousins, Ewert H. Bonaverture: The Encyclopedia of Religious Rites, Soul’s Journey into God, the Tree Rituals, and Festivals. Edited by E. of Life, the Life of St. Francis. Salamone, 97-110. New York: Mahwah: Paulist Press, 1978. Routledge, 2004.

Eade, John., and Michael Shallnow (eds.) Turner, Edith. Heart of Lightness: The Contesting the Sacred: The Life Story of An Anthropologist. Anthropology of Christian New York and Oxford: Berghahn Pilgrimage. London: Routledge. Books, 2006.

Frankenberg, Ronald. “Foreword” to Turner, Victor and Edith Turner. Image Heart of Lightness. New York and and Pilgrimage in Christian Oxford: Berghahn Books, 2006. Culture: Anthropological Perspectives. New York: Columbia Hall-Smith, Connie. “Cyberpilgrimage: University Press, 1978/1995. The (Virtual) Reality of Online Pilgrimage Experience.” Religion Turner, Victor and Edith Turner. The Compass 5, No. 6(2011): 236-246. Ritual Process. London: Routledge, 1969. Ioannides, D., and Cohen Ioannides, M. “Pilgrimages of Nostalgia: Patterns Turner, Victor. “Death and the Dead in of Jewish Travel in the United the Pilgrimage Process.” In E. States.” Tourism Recreation Turner. Blazing the Trail: Way Research 27, No. 2 (2002). Marks in the Exploration of Symbols, 29-47. Tucson:

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