Available online at http://www.journalijdr.com ISSN: 2230-9926 International Journal of Development Research Vol. 09, Issue, 02, pp.25569-25573, February, 2019 ORIGINAL RESEARCH ARTICLEORIGINAL RESEARCH ARTICLE OPEN ACCESS ESTABLISHING SPACE UNITY BETWEEN TRADITIONAL AND RELIGIOUS RITUALS AT KADILANGU-DEMAK *1Marwoto, 2Sugiono Soetomo, 2Bambang Setioko and 2Mussadun 1Departement of Architecture Kebangsaan University, Bandung Indonesia 2Departement of Architecture Diponegoro University, Semarang, Indonesia ARTICLE INFO ABSTRACT Article History: In general, tradition is a culture of society who cling to the norms that have been outlined by its Received 29th November, 2018 predecessors. This form of tradition concerns the important ritual of the human being upon Received in revised form entering a special stage of life which involves ritual and prayer. The case of traditions and rituals 27th December, 2018 space that occurred in Kadilangu Demak illustrates the element of religious submission that does Accepted 01st January, 2019 not eliminate the tradition that has been running before. While the Islamic religion introduced by th Published online 27 February, 2019 the Wali does not necessarily change the Hindu tradition into Islam in total. Kadilangu community even has a tradition that comes from Hindu culture and adapted to the teachings of Key Words: Islam. The question is to what extent do these two aspects affect the structure of cultural space Cultural Space, and religious rituals use? It takes a descriptive observational approach to the phenomenon that Spiritual Space, occurs based on cultural space and religious rituals so that it can explain its development and Slametan, Kliwonan, characteristics of cultural messages to be conveyed. Although the two aspects occur in an unlikely Penjamasan. time there is a difference in the character of space that keeps the settled community and the pilgrims having an effect on the spiritual ritual. Copyright © 2019, Marwoto et al. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. Citation: Marwoto, Sugiono Soetomo, Bambang Setioko and Mussadun. 2019. “Establishing space unity between traditional and religious rituals at kadilangu-demak”, International Journal of Development Research, 09, (02), 25569-25573. INTRODUCTION groups as an example they maintain a culture of kejawen (the local culture of Javanese society). This is not a new force that Part of the culture there is a relationship between the rituals of exists between traditions at the time of the entry of Islam in the tradition and religion, both blend in the life of a society that archipelago. The situation became slightly changed when the holds firm and lasted until today. The contradiction between Wali introduced the Islamic religion on a large scale, as it is traditional and religious rituals is essentially non- known that the Hindu-Buddhist tradition is part of people's contradictory, even these two aspects can occur at the same lives in Java, making it difficult to break the habit that has time. Traditions that have existed from generation to been going down. Departing from some of the above generation has become a habit as a way or ceremony at the phenomena there is an interesting subject to be raised as a case moment where humans undergo the process of life stage. in Kadilangu Demak. There is a community or also called the Tradition is inseparable from the religious norms that regulate Sunan Kalijaga Kadilangu Foundation, its existence preserving human activity and continues to last for generations. In customs and traditions that have been continued since Kanjeng Indonesia, the Hindu-Buddhist culture dominates some of the Sunan Kalijaga (one of the so-called Wali guardian figures or characters of the people, especially those living on the island saints in Java) passed away. This community as the successor of Java. Hindu tradition has been inherent until the arrival of of the descendants of Sunan Kalijaga who take care and Islam changed the order that was once victorious in the maintain the tomb in Kadilangu Demak Central Java. The Majapahit kingdom. Since the Demak Islamic Kingdom ruled aspect of the ritual that is still preserved is the ceremony Java and many Javanese converts to Islam, Hindu-Buddhist penjamasan (washing heirlooms or relics) in the tomb of cultures and traditions are still embedded in some Muslim Sunan Kalijaga with the implementation every 10 Dzulhijah *Corresponding author: Marwoto, (Islamic Day of Eid al-Adha). This community is routinely Departement of Architecture Kebangsaan University, Bandung implementing Islamic Shari'ah, including takmir Indonesia (management) Kadilangu mosque and the pilgrims who visit 25570 Marwoto et al. Establishing space unity between traditional and religious rituals at kadilangu-demak the graves and mosques in Kadilangu. Both elements of What is the concept of spatial structure in the traditional activities and rituals united in the structure of the management of tradition and religious rituals in life order of society that has been going on since Sunan Kadilangu, Demak? Kalijaga granted land for residence and family relatives. What is the correlation of space between traditional Nevertheless, both aspects that have cultural and religious activities and ritual activities in Kadilangu? backgrounds are running by maintaining their ritual activities, What is the impact on the meaning of space that occurs at this time the surrounding community enthusiastically on the community and visitors who are in Kadilangu? follows every ceremonial activity and religious ceremonies held in Kadilangu. MATERIALS AND METHODS Literature Review This research is the result of the development of observations on the ongoing phenomenon in Kadilangu. A qualitative Basically, the description of local tradition in a community research approach to raise the phenomenon of relationship and initially did not change, but along with the times will closeness between man and his environment. Qualitative experience the transformation of tradition. Particularly research places emphasis upon exploring and understanding influenced by modernization and development, this makes the “…the meaning individuals or groups ascribe to a social or boundaries of old identities often blurred. Customary rituals or human problem” (Creswell, 2007: 37). The data collected is an shariah rituals, such as slametan, may continue to be empirical phenomenon in the form of interviews and field performed but they may have lost their previous functional observations. To reveal the existence of religious and cultural meaning. In other words, meaning changes with time and rituals that exist in Kadilangu society, this research is related place(Ali, 2011: 28-29). When Islam arrived in the southern to a spatial and cultural approach based on interpretation from part of Java there was a process of dialogue with local the literature, society, and writer. Results of data and literature Javanese culture so that it gave birth to a 'syncretic' religious review were analyzed descriptively qualitative. Sources of data model by displaying a Javanese-style and Islamic style which are partly from interviews relating to religious traditions and is often referred to as Abangan Islam (Muqoyyidin, 2012: 21). rituals. The purpose of this research is to get the concept of In the teachings of Islam as long as it does not come out in the defense of cultural and religious activities, to know the principle of aqidah, it is permissible and can accommodate correlation between tradition and ritual and perception about local traditions. There is a process of attraction, but not in the the meaning between cultural space and spiritual space, form of mutual defeating or denying but in the process of especially that happened in Kadilangu, Demak. mutual giving, in the corridor of mutual acceptance, which is considered appropriate. Islam does not deprive local Javanese Historical Development and Condition Present of traditions as long as they are not against pure Islam. In other Kadilangu Regions: Kadilangu area during the reign of Raden words, in practicing religion in social life, Islam does not clear Fattah (the first king of Demak Islamic Kingdom) is an area of out local traditions that still have relevance to the Islamic forest grove not far from the capital of Demak. This area tradition (Chalik, 2016: 144). On every Friday night at the consists of lowland with plants that smell langu (hence the sacred tombs became the center of pilgrimage activity which is area is called Kadilangu). On the orders of Raden Fattah to now a symbiosis of primordial and modern traditions in the use Raden Sahid to open the area to be a place to live with his of space occurs in the spectrum of religious values to followers who eventually settled in Kadilangu and began to economic value. The tomb shapes the imagination of the open the area into a residential area. The area is a dense grove existence of centralized power over the sacred (Puspitasari, of trees now after the opening with a feeling by Raden Sahid Djunaedi, & Putra, 2012: 358). The existence of sacred space the area in a short time turned into fertile agricultural land and creates a strong character in a Muslim local settlement, as in created 27 areas both village and city. After settling in a new Kauman Kudus Kulon. The emergence of sacred space is a area in Kadilangu Raden Sahid started using a new name that form and container of worship activities and faith traditions. is Sunan Kalijaga. Sunan Kalijaga at that time was highly The influence of the teachings of the religion of Islam is respected by the ruler as well as by the people. This is due to enormous in realizing the sacred space, as well as the remnants his extraordinary intellectual knowledge and high intelligence, of Javanese traditions and beliefs that still exist in people's balanced by the attitude of gentleness, hospitality, and lives. Space of these activities forms a central, relatively generosity.