THE PRESERVATION OF VARIOUS JOKO TINGKIR STORIES AS THE STRATEGY OF DEVELOPING FOLKLORE-BASED TOURISM

Elen Inderasari IAIN E-mail: [email protected]

Dwi Kurniasih Universitas Sebelas Maret E-mail: [email protected]

ABSTRACT Tourism recently becomes a priority in which the Indonesian government has strived to develop to increase domestic income. One of the interesting types of tourism is cultural tourism which has developed widely in the form of literary tourism. This paper aims to discuss how the preservation of the variation of Jaka Tingkir’s story can be a strategy in developing folklore- based literary tourism. In the practical effect, this paper tries to contribute ideas to the local government especially in Surakarta to find a proper strategy in developing a folklore-based as well as historical-based tourism. The results of the research show that in the preservation of folklore in a society, it is necessary to tell folklore with various emphasis contained in the story. This paper finds that Jaka Tingkir folklore needs to be preserved by maintaining its various versions of the story, such as the story of Jaka Tingkir and the crocodile, Jaka Tingkir and Kebondanu, the story of Jaka Tingkir and the heirloom of Kiai Bajugiling, Jaka Tingkir and Javanese philosophy, and the tomb of Jaka Tingkir as an imprint of the king of Pajang. These various stories about Jaka Tingkir contain some religious, historical, moral, heroic, faith, and worship values which are very important to comprehend in the society living with the story. The strategies used in developing literary tourism in Bengawan Solo which bases on Jaka Tingkir folklore include the tradition of larung gethek of Jaka Tingkir, Jaka Tingkir haul at his tomb in Pajang, Surakarta, and religious and literary tourism. Keyword: literary tourism, folklore, Jaka Tingkir

INTRODUCTION has a very diverse cultural heritage. Each area with its natural characteristics, history and community customs becomes a wealth that must be preserved. It is an obligation that all forms of offerings that surround humans in their lives with various characteristics have a selling value as a potential developer. No exception to wealth, nature, history, and customs. The diversity of nature and cultural reserves that are scattered throughout Indonesia has the potential for developing as tourist areas. With the culture that is owned by an area, it can be used as a foothold in developing its potential as a tourist destination (Amanat, 2019: 70). The tourism sector is becoming an attraction in the development carried out by the government. It is included in the five priority development sectors for 2017 together with food, energy, maritime, industrial estates, and special economic zones. At the end of the Jokowi-JK administration in 2019, the target of foreign tourists visiting Indonesia is 20 million people, while domestic visitors will amount to 275 million (Amanat, 2019: 66). Based on the cultural diversity in each region, local, provincial and district/city, governments and community actors play an active role in developing new tours or developing existing tourist destinations, both at local, regional and even international levels. Various types of tourism have developed in the tourism industry. Types of Tourism Host and Guest (1989) (via Erlin, 2015) have classified the types of tourism based on their utilization as follows, 1) Ethnic Tourism, which is a form of travel to observe the culture and interesting 25 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

lifestyle of the community; 2) Cultural Tourism, namely a trip to absorb or to experience a lifestyle that has been lost from human memory; 3) Recreation Tourism, namely tourism activities that revolve around sports, relieving tension and making social contact with a relaxed atmosphere (Setiawan, 2015). This type of cultural tourism has developed widely in the form of literary tourism. are currently respecting literary tourism. Apart from enjoying the charm of nature, it turns out that many people are investigating the story behind these tourist offerings. Several things developed in literary tourism, one of which is Belitung beach where Laskar Pelangi by Andera Hirata’s novel has attracted the attention of many people who are curious about the place. Literary and tourism reciprocity flourished with many literary works drawing inspiration from tourism. Literary works are able to become an effective tourism destination brand, for example, the folklore of Putri Mandalika, becoming a mega tourist resort brand in Lombok (Putra, 2020). Both originated from literary works in bringing up literary tourism presented in a blend of beauty. Efforts to maintain photos as part of literary work also take tourism as a special attraction. As found in the lower reaches of the Bengawan Solo river, efforts to promote nature conservation have an impact on the environment and provide economic benefits for local communities (Ceballos-Lascurain, 1996). Efforts to promote nature conservation carried out downstream of the Bengawan Solo river are new attractions. The packaging of literary tourism downstream of the Bengawan Solo river needs attention. It is more widely known that Bengawan Solo is well known in Indonesia and even abroad. Through a song popularized by Gesang, the maestro of Indonesian keroncong music, Bengawan Solo became an icon of Solo. The attraction of literary tourism downstream of the Bengawan Solo River is packed with folklore tourism. Folklore as a cultural tradition of society in Indonesia, has become a strong attraction in tourism development. One of them is folklore or folklore that lives side by side in society and has various functions in its understanding. Folklore is a part of the local culture that can be used as a tourism potential to maintain its sustainability. Folklore is an oral tradition that is hereditary in society. The existence of folklore that develops in society in certain areas is unique and attractive. The existence of folklore has a function, one of which is coercing social control so that society’s norms are obeyed. Many folklore contains “myths” that control humans to do or to prohibit people from doing something. This type of story has philosophical and moral values for the society for the continuity of life (Sibrani, 2013: 3-4). Folklore comes from the words folk and lore. According to Dundels, a folk is a group of people who have physical, social, and cultural identifying characteristics that can be distinguished from other groups (Danandjaja, 2007: 21). The identifier can be the same skin color, the same hair shape, the same livelihood, the same language, the same level of education, and the same beliefs. They have a tradition in the form of culture that has been passed down from generation to generation. Meanwhile, lore is a tradition from folk, which is a culture that has been passed down from generation to generation, either orally or by means of examples accompanied by gestures or reminders (memoric device). Folklore is a branch of literary anthropology that cannot be separated from culture, literature and the environment (Endraswara, 2018: 279). The wealth of Indonesian literature in the form of folklore is an inseparable part of people’s culture. In addition, there are many other potential literary works as a fulcrum for the development of tourist objects in an areaFolklore does not only provide cultural values in building national character, but can be developed towards tourism development as a potential, means, as well as a goal in tourism development. With maximum effort, folklore can be processed into products that are well accepted in the tourism sector (Suarka & Cika, 2014: 72). Many myths, legends and fairy tales that develop in the community can be used as the basis for opening and developing tourism in the region. Thus, folklore remains sustainable and runs continuously, because the sustainability of folklore is

26 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

very much determined by the attitude of the community itself (Waluyo, Soepriyanti, Wilian, & Kurniawan, 2019: 32). One of the folklore that will be examined in this paper is the story about Jaka Tingkir. Jaka Tingkir is an important figure in Central Javanese folklore. Jaka Tingkir is the founder as well as the first king in the kingdom of Pajang. In 1543 Joko Tingkir was awarded by the Sultan of Demak, the Kingdom of Pajang. Joko Tingkir became the Sultan of Pajang with the title Sultan Hadiwijoyo in 1569 (Rukmini, 2009). The Pajang Kingdom is a continuation of the Islamic Kingdom of Demak. Jaka Tingkir led Pajang for 41 years, ending in 1582 and dying in the same year. Jaka Tingkir’s grave which is located in the village of Butuh, Plupuh sub-district, Sragen regency is also a religious and historical tourism that cannot be separated from the civilization of Islamic development in Central and its surroundings. However, quite a number of generations do not know the historical traces of Jaka Tingkir, who had the title Sultan Hadiwijaya. To introduce the story of Jaka Tingkir as an effort to contribute to the existence of the tomb, it also plays a role in being developed as a tourist destination for historical religious literature based on folklore. Jaka Tingkir is one of the historical folklore figures who developed in downstream of the Bengawan Solo river. Joko Tingkir’s fame is interesting to be used to develop tourism literature because of his folklore’s power, which the know deeply. The emergence of historical folklore has been used as a reminder of Mas Karebet or better known as Jaka Tingkir. Tracing is usually done with the “Larung Getek Jaka Tingkir ceremony which is held in Bengawan Solo. The Larung Getek Jaka Tingkir event “aims to bring back the history of Jaka Tingkir which also attracts tourists which were held at the peak of the Syawalan event (Rafiq, 2008). Larung getek is intended to remind residents of Solo and its surroundings to the story of Jaka Tingkir who crossed the river from Pasanggrahan Langgengharjo to the grave of Kyai Butuh (Sragen). In Babad Jawa, Jaka Tingkir, which holds the title Suktan Hadiwijaya, has succeeded in moving Demak to Pajang in its peak of glory. In addition to the Larungan Getek Jaka Tingkir ritual ceremony held in Bengawan Solo, the crocodile warrior folklore is also famous for Jaka Tingkir driving to take him to the Demak Kingdom along Bengawan Solo. In the Javanese song-poem “Sigra Mlilir”, Jaka Tingkir, the founder of the kingdom of Pajang, walks around Solo Bengawan using a raft. 40 crocodiles are accompanying Jaka Tingkir’s journey from upstream to downstream of Solo to the Kingdom of Demak (Kompas, 2009). Historical folklore tours are also packaged in the pilgrimage of the Jaka Tingkir market which is located on the banks of the Bengawan Solo River, precisely in the village of Butuh, Plupuh sub-district, Sragen regency. Pasarean (tomb), which is located not far from the downstream of the Bengawan Solo river, is the last place for Jaka Tingkir to be buried for all forms of struggle in Java. There is a form of packaging for religious folklore tourism in the Jaka Tingkir market. Religious tourism, in history, it is said that Jaka Tingkir’s grave is located in the grave of Butuh. It needs to be taken from the name Ki Ageng Butuh or Ki Ageng Kebo Kenongo, Raden Jaka Tingkir’s father who was originally a duke of pengging. Ki Ageng Butuh is well-known as a spreader of in teaching divinity. aka Tingkir’s grave is side by side with the graves of his parents, the symbolization of Islam can be seen from the tomb contained in the mosque complex as the basis for religious poetry in the community. Historical tourism is also evident from the legacy of Getek Tambak Boro, the historical getek that Raden Jaka Tingkir had ridden with his three bodyguards (Mas Monco, Mas Wilo, and Mas Wuragil) on their way to Demak. (Badrus, 2019). The results of the variety of traditions and historical folklore, the existence of padupadan literature and tourism have become the main attraction in the development of literature and tourism. One of the combinations is the role of folklore as part of oral literary works combined 27 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

with tourism development into a new sub-discipline, namely wisatasastra. Through literary tourism, people who enjoy tourism at the same time can explore literature from what is presented. The development of tourism literature needs to be considered as a material for the development of local cultural-cultural wisdom that can be enjoyed by the wider community and to preserve sustainability. The two fields, both tourism and literature, work together, tourism requires storytelling, one of which is through literature. For example, films, literary works can explain in detail the natural beauty and potential of regional tourism. A similar strategy has long been implemented by Korea, namely through pop culture, to attract tourist visits (Alfi, 2016). According to Sudjiman (1984: 29), folklore is the beliefs, legends, and customs of a nation that have existed for a long time, passed down from generation to generation orally or in writing. Folklore is a source of knowledge, wisdom, and learning in a community (Banda & Morgan, 2013). Folklore is also a branch of anthropology (Djamaris, 1993: 16). According to Brunvand (in Danandjaja, 2007: 21), folklore can be classified into three groups, oral folklore, partly oral folklore, and non-verbal folklore. Oral folklore is folklore that is pure/original form. The forms of folklore included in this oral folklore include folk language (dialect, nickname), traditional expressions (proverbs, proverbs), traditional questions (puzzles), folk poetry (pantun, gurindam, syair), folk prose stories (myths, fairy tales, legends, anecdotes), and folk songs. Half-spoken folklore is folklore whose form is a mixture of oral and non-oral elements, such as folk dances, ceremonies, and folk parties. Meanwhile, non-oral folklore is a folklore in written form, although the way it is made is done orally, such as architecture and traditional music. Research on Jaka Tingkir folklore has been conducted by (Naratif & Propp, 2017) which is published in the journal CARAKA with the title Jaka Tingkir Folklore Analysis: Narrative Structural Study of Vladimir Propp. The results showed 1) there were 18 perpetrator functions among 31 perpetrator functions, 18 of these functions were initial situation (α), crime (A), stamp (J), punishment (U), donor first function (D), mediation (B), reaction from hero (E), recipe from shaman (F), departure (↑), deception (η), displacement (G), struggle (H), victory (I), disbandment (K), return (↓), heavy duty (M), solutions (N), marriage (W). 2) There are 5 functions of actors that cannot be included in the seven spheres of action. The research equation lies in the object of Jaka Tingkir folklore. However, this research does not only cover Jaka Tingkir’s story by analyzing the content of the story. This research will relate the existence of Jaka Tingkir’s story with the potential of folklore-based literary tourism. Another research that has relevance to this research belongs to (Sosmiarti & Fahlefi, 2019) with the title Development of Historical Tourism Potential and Local Wisdom of the Soasio Community through the Tour Package Program and the Cultural House as the center of the Tidore Sultanate. The results showed that historical tourism and local wisdom displayed in the House of Culture by the community can be developed into unique and distinctive tourist objects and can attract tourists to visit these tourist destinations. Based on the explanation that has been conveyed in the description above, as for the formulation of the problem in this paper, how is the variation of Jaka Tingkir’s story contained in the folklore-based literary tourism development strategy? The benefits obtained from writing this idea are none other than theoretical, for the development of oral literature, especially folklore in an effort to endure resilience in literary and tourism containers. Practically this writing is in the form of an idea to find a strategy that is right for the city and provincial governments, especially the city of Surakarta and its surroundings in developing a tourism platform based on folklore as well as historical content to be preserved. Benefits for the wider community, the development of tourism literature introduces the younger generation the tradition of oral literature from generation to generation about moral values that Jaka Tingkir exemplified in the glory of the Kingdom on the island of Java.

28 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

DISCUSSION In this section two topics are described which include the efforts to maintain Jaka Tingkir folklore and the strategy of developing folklore-based literary tourism. 1. Efforts to Maintain the Folklore of Jaka Tingkir in Various Developing Versions Folklore, which is one of the oral heritages from generation to generation, is Indonesia’s cultural wealth to be managed and preserved. Efforts to preserve folklore in several areas have begun to be carried out by restoring oral literature. Restoration of oral literature exists in various ways in various ways, for example in films, ritual ceremonies, or by making it a literary tourism object (Endraswara, 2018). As for the efforts to maintain Jaka Tingkir folklore so far that have been carried out by the community from generation to generation, namely through oral stories (oral traditional). At that time, telling stories orally was considered more rapid in conveying information than in writing. In the development of oral speech, the various sources of knowledge of the storyteller have made Jaka Tingkir’s folklore appear a variety of story variations, each of which has a specificity, as if it were fragments of Jaka Tingkir’s life story. Various versions of Jaka Tingkir’s folklore have developed into community defense efforts in preserving the folklore. Even Jaka Tingkir’s stories appear not only in Central Java (surrounding Surakarta) but also in West Java and in , considering that in the Javanese chronicle story, the territory of Jaka Tingkir’s reign during its heyday was very broad. The preservation of Jaka Tingkir’s folklore can be seen from the various versions of the story that are spread in the community as a form of local wisdom which has its own appeal to be learned. Among them are “The Story of Crocodile and Jaka Tingkir”, “Jaka Tingkir and Kebondanu”, “The Story of Jaka Tingkir and the Heritage of Kiai Bajulgiling”, “Jaka Tingkir and Javanese Philosophy”, and “Jaka Tingkir’s Tomb as Traces of King Pajang”. a. The story of Crocodile and Jaka Tingkir Jaka Tingkir whose real name is Mas Karebet is the son of Kebo Kenanga (Ki Ageng Pengging II) or the adopted son of Nyi Ageng Tingkir. After a very long and tiring struggle, Jaka Tingkir succeeded in serving the and became the trust of Sultan Trenggana. Because of his dedication to the Demak Sultanate, Jaka Tingkir was appointed as the son-in-law of Sultan Trenggana and at the same time as the Duke of Pajang. After the killing of Arya Penangsang in Bengawan Sore River by Danang Sutawijaya who received support from Ki Arching, Ki Penjawi, and Ki Juru Mrentani; Jaka Tingkir, who did not get the blessing of Sunan Kudus to become king in Java, crowned himself as the king of Pajang with the title Sultan Hadiwijaya. During Majapahit surgery by the troops of the Sultanate of Demak, the descendants of Brawijaya took refuge in all directions. One of the descendants of Brawijaya is Raden Jombalika who took refuge in Mount Dumilah and ended up at Mount Lawu. Raden Jombalika has a son named Mas Monca who was adopted by Ki Buyut Banyubiru. Jaka Tingkir’s journey arrived at Getasaji Village. By Ki Buyut Banyubiru, Jaka Tingkir was the brother of Mas Monca. At the right time, Jaka Tingkir, who was predicted to become king in Pajang by Ki Buyut Banyubiru, was asked to return to serve the Demak Sultanate. When he went to the Demak Sultanate, Jaka Tingkir was accompanied by Mas Monca and the two sons of Ki Buyut Majasta, namely Jaka Wila and Wuragil. After getting the blessing of Ki Buyut Banyubiru, Jaka Tingkir along with Mas Manca, Jaka Wila, and Wuragil along the Dengkeng River with gethek. From Bengawan Picis, the gethek continued on to Kedung Srengenge. In the stall, Jaka

29 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

Tingkir was intercepted by 200 crocodiles. The crocodile troop was led by a white crocodile king named Baureksa, and his governor named Jalumampang. The fight between Jaka Tingkir and his three friends against the crocodile army could not be avoided anymore. Thanks to his supernatural powers, Jaka Tingkir and his three friends were able to conquer the crocodile army. Patih Jalumampang and 70 crocodiles died at the hands of Mas Monca. Baureksa and 40 crocodiles who lost the war then escorted Jaka Tingkir and his three friends to the mainland. From the edge of Kedung Srengenge, Jaka Tingkir’s group walked towards the village of Butuh. From Butuh Village, they headed to Bulu Village (Wijana, 2018). In the Javanese macapat song there is a song called “Sigra Milir”. The song tells the story of how Jaka Tingkir, the founder of the Pajang kingdom, walked across Bengawan Solo using a raft. There were 40 crocodiles accompanying Jaka Tingkir’s journey from upstream to downstream of Bengawan Solo to Demak as the center of government at that time. Jaka Tingkir’s journey encountered several obstacles. On the way down the Jaka Tingkir river on a raft they were blocked by a group of forty crocodiles, so the speed of the raft was blocked. Jaka Tingkir was able to defeat the forty crocodiles that got in his way, then the forty crocodiles helped the speed of Jaka Tingkir’s raft, smoothing the journey (Kompas, 2009).

Sigra milir kang gethek sinangga bajul kawan dasa kang njageni ing ngarsa miwah ing pungkur tanapi ing kanan kering sang gethek lampahnya alon

the crocodile pushed the raft immediately forty guards the front is also the back don’t forget on either side the raft walked slowly

b. Jaka Tingkir and Kebondanu One day, the Demak Sultanate was receiving enlisted registration. Among the enlisted candidates appeared a Javanese man from Kedu background who lived in Pingit Village. A prospective enlisted man who always boasted and always stated that he was not working with all kinds of weapons was named Dadungawuk. Because of Dadungawuk’s jawedness, Jaka Tingkir wanted to try out his supernatural powers. One stab of the keris from Jaka Tingkir, Dadungawuk died with his chest spitting out fresh blood. Smearing Demak’s earth. The death of Dadungawuk at the hands of Jaka Tingkir made Sultan Trenggana angry. Therefore, Sultan Trenggana expelled Jaka Tingkir from the Demak Sultanate. Jaka Tingkir went to Banyubiru and met Ki Banyubiru. Jaka Tingkir was given a revelation by Ki Banyu Biru, which stated that if he wanted to return to Demak, he had to topo ngeli with gethek. Jaka Tingkir arrived at the Hamlet of Butuh and received the revelation of the dhagan land given by Ki Ageng Butuh. Ndagan land is land that has been covered with Ki Ageng Butuh hermitage. Ki Ageng Butuh suggested that the land be inserted into the ears of a forest buffalo. The forest buffalo, later on will rampage in the Demak palace and only Jaka Tingkir can defeat him.

30 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

From Bulu Village, Jaka Tingkir, Mas Manca, Jaka Wila, and Wuragil walk northwest towards Majenang. From Majenang, they moved back towards Grobogan. The place is close to Sultan Trenggana’s pesanggrahan (resting place) on Mount Prawata. In the forest, Jaka Tingkir looked for kebo ndanu (buffalo ndanu). After getting it, Jaka Tingkir put the soil containing incantations (magic spells) given by Ki Buyut Banyubiru into the mouth of the buffalo. Instantly the buffalo that went crazy moved to the Prawata guesthouse and went on a rampage like a ketaton bantheng (injured fortress). The Prawata pesanggrahan was suddenly in ruins. The people who lived around him galloped in search of safety. The soldiers who were powerful mandraguna were unable to face the buffalo rage. Many people have become victims and injured. Witnessing Jaka Tingkir’s exuberance, Sultan Trenggana immediately asked for his help to quell the ndanu buffalo. If Jaka Tingkir can conquer the ndanu buffalo, Sultan Trenggana will forgive his mistakes. Without thinking, Jaka Tingkir took action. To attract the attention of Demak residents, Jaka Tingkir put an animal in the ear of a buffalo. Then the buffalo went berserk in Demak, and only Jaka Tingkir could conquer the buffalo named Kebo Ndanu. One slap, the buffalo fell. Thanks to his services, Jaka Tingkir was again appointed by Sultan Trenggana as the head of the enlisted man. Later, Jaka Tingkir was married off by Sultan Trenggana with one of his daughters named Ratu Mas Cempaka (Wijana, 2018). Jaka Tingkir then began to pursue a career in the political realm of the Demak kingdom, until finally he was able to establish the Pajang kingdom and became the king with the title Sultan Hadiwijaya. c. The Story of Jaka Tingkir and Pusaka Kiai Bajulgiling It is reported that Jaka Tingkir is a student of who can be said to be qualified in studying. This is evidenced by the achievements of success in each test of the level of his knowledge. Both world knowledge and things that contain spiritual or magical elements. One of Jaka Tingkir’s famous knowledge is being able to defeat crocodiles by fighting empty-handed (Kumparan, 2020). Jaka Tingkir’s glory, which is so legendary in Java, cannot be separated from the heirloom in the form of Kiai Bajulgiling’s belt (timang) given by his teacher Ki Buyut Banyubiru or Ki Kebo Kanigoro. Because it is said that Kiai Bajulgiling’s timang was made by Ki Buyut Banyubiru from pure steel ore taken from the clumps of Mount Merapi’s lava magma and crocodile skin. With its magical power, Ki Banyubiru made the pure steel ore into an heirloom. Based on Babad Jawi and Babad Pengging, the magical power possessed by the timang Kiai Bajulgiling is that whoever wears Kiai Bajulgiling’s belt, he will be immune from all kinds of sharp weapons and be feared by all wild animals. This is in addition to the natural strength possessed by the pure steel ore core itself, as well as the magical powers that Ki Banyubiru inscribed around the crocodile-skinned timang. The power and effectiveness of Kiai Bajulgiling’s belt has been experienced and proven by JakaTingkir himself several times. Before studying at Ki Banyubiru, Jaka Tingkir or Mas Karebet had also studied at Sunan Kalijaga and Ki Ageng Sela (Said, 2015). d. Jaka Tingkir dan Javanese Philosophy The story of Jaka Tingkir’s legend, he departed from the village where he lived to the Demak kingdom, to apply as a royal warrior in order to unite with his king (the background of the legend was during the Demak kingdom when it was ruled by Sultan Trenggono, 1521-1546 AD). Jaka Tingkir’s journey in the legend contains many Javanese philosophical symbols (which are believed at that time; even today). 31 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

Jaka Tingkir through the river / bengawan (flowing water) is a noble intention to initiate life to reach , a manifestation of Mutmainah’s lust (watery, white in color). Intention must be supported by desire and effort, so Jaka Tingkir rides a raft (Javanese: gethek) as a means of traveling which is full of risks. In that case Jaka Tingkir carried out Supiyah’s lust (windy; yellow). Jaka Tingkir’s journey encountered several obstacles. On the way down the Jaka Tingkir river on a raft they were blocked by a group of forty crocodiles, so the speed of the raft was blocked. Jaka Tingkir was able to defeat the forty crocodiles that got in his way, then the forty crocodiles helped Jaka Tingkir’s raft run smoothly. In Javanese understanding, (crocodile; Javanese: baya – bebaya) that, if someone has the intention or will, he must carry out concern, fast for forty days, and if he succeeds in surpassing concern, fasting (bebaya) will get blessings from Gusti Allah. After being able to conquer forty crocodiles, Jaka Tingkir’s journey went smoothly so that he made it through the Srengenge kedhung (kedhung: the area of the river with deep water, Srengenge: the sun). Jaka Tingkir’s journey got smoother because it was illuminated by the sun, the rays of life. After completing the journey by river, Jaka Tingkir arrived in the Demak kingdom. Arriving at the gate of the kingdom, Jaka Tingkir was intercepted and prohibited from entering the kingdom by one of the royal officials, Dhadhung Hawuk, who was tall and had jet black skin and had a cruel and tough attitude, (dhadhung: twisted rope, hawuk: cruel, hard). Then a fight broke out between Jaka Tingkir and Dhadhung Hawuk. Dhadhung Hawuk lost and died sadak ordered (sadak: stab, ordered: betel) In this case Jaka Tingkir was able to control Aluamah’s lust (earthy, black in color) is arrogance and cruelty. According to Javanese understanding, order / betel leaf, lumah kurepe is different from nanging yen ginigit padha rasane (betel leaf has two different surfaces but tastes the same when chewed). Life in the Jaka Tingkir Folklore in Javanese philosophy, that if human beings are physically and mentally the same, harmony, will have extraordinary strength. For his success, Jaka Tingkir was accepted as a warrior commander (lurah tamtama) in the Demak kingdom. Jaka Tingkir has achieved most of his wishes but is not yet perfect. When he succeeded in occupying one position, Jaka Tingkir was still tempted by circumstances. Pride in his position he felt that everything could be achieved. Jaka Tingkir was seduced by the beauty of a woman, the daughter of his king, worldly glitter. Then Jaka Tingkir had a love affair with his king’s daughter. For his actions he received punishment as a consequence. Jaka Tingkir was expelled from the Demak kingdom. The punishment did not make Jaka Tingkir sad and despair. His spiritual awareness made himself a human being, titahe Gusti, still unable to escape from his mistakes. He then went to a place, studied with a man who had limpad ing reh kabatinan (a person who is spiritually perfect) in Banyubiru (a vast and very deep expanse of water when seen carefully will be bluish = spiritual depth). He further increases submission and spiritual deepening to achieve self- authenticity and self-goals. After being able to complete his spiritual enhancement process in Banyubiru, Jaka Tingkir returned to the Demak kingdom to apply as a soldier again. It so happened that in the Demak kingdom there was a commotion carried out by a buffalo whose eyes were bright red and his ears were stuffed with clay.

32 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

The buffalo went berserk, destroying all the buildings in the kingdom so that the state of the kingdom was very chaotic. Then with his calm and perfection, Jaka Tingkir was able to subdue and kill the buffalo with his right palm. Humans who do not want to see the situation / environment and do not want to listen to noble advice and lessons, tend to do whatever they want, will eventually be destroyed by their own actions and behavior. In this case Jaka Tingkir was able to kill Amarah’s lust (fire, red). He has managed to control anger, greed and pride. With his success, Jaka Tingkir was accepted back as an official in the Demak kingdom. Even appointed as a high official so that he managed to meet and unite with the king. In essence, Jaka Tingkir (kawula), with all his struggles to carry out his sacred duties as a people, armed with sincerity, submission, environmental manners, with a measurable process according to his belief, and armed with sarengat, finally managed to unite with his king (gusti). With the tarekat when he left the kingdom for Banyubiru in the process of introspection he performed takhanus (semadi) as a symbol of divinity. Jaka Tingkir has reached a spiritual steretion (high spiritual experience). And the perfection of attaining the level of makrifat, then successfully integrating with the gusti, the ultimate goal of his spiritual journey (Djizno, 2011). e. Jaka Tingkir’s Tomb as the Footprint of King Pajang Jaka Tingkir’s grave is not far from the downstream of the Bengawan Solo river. The location is in Butuh Hamlet, Gedongan Village, Plupuh District, Sragen, Central Java. Jaka Tingkir’s funeral complex is called the Tomb of Butuh which is marked by a mosque building. This Buthuh Mosque used to be a langgar or prayer room which was founded by Ki Ageng Butuh, the forerunner to the existence of Butuh Hamlet. Around 1930, Paku Buwono X carried out restoration of the tomb by building a wall around the tomb and raising the headstone because at that time there were still frequent annual floods that inundated the tomb. The location of this grave is not far from the Bengawan Solo River, where the water overflows almost every year. Inside the gedong building there are 17 tombs, most of which are Jaka Tingkir’s relatives. The name Butuh is taken from Ki Ageng Butuh or Ki Ageng Kebo Kenongo, Raden Jaka Tingkir’s father. Ki Ageng Kebo Kenongo was originally a duke of Pengging, an area under the control of the Demak Sultanate. At the end of his reign, Ki Ageng Kebo Kenongo left Pengging to find calm and inner peace. With his wife, Ki Ageng went to the east and arrived in an area that was still forested, there were only a few people living in that area. Then Ki Ageng Kebo Kenongo decided to stay there and introduced himself to the residents by the name Butuh. However, over time the villagers finally learned that Ki Ageng Butuh was Raden Mas Jaka Tingkir’s father. Since then, Ki Ageng has always been visited by people, both from around the village and from outside the region. Here, Ki Ageng needed to teach the community education about divinity and society. After being the King of Pajang for about 40 years, Sultan Hadiwijaya or Jaka Tingkir abandoned his power and wanted to get closer to the Supreme Ruler. Then he went to his parents’ hamlet which is on the banks of the Bengawan Solo River, namely the Butuh Village. In this need, Sultan Hadiwijaya spent the rest of his life trying to find peace of mind by getting closer to the Creator. He died and was buried in a complex with his parents (Badrus, 2019). After being the King of Pajang for about 40 years, Sultan Hadiwijaya or Jaka Tingkir abandoned his power and wanted to get closer to the Supreme Ruler. Then he went to his parents’ hamlet which is on the banks of the Bengawan Solo River, 33 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

namely the Butuh Village. In this need, Sultan Hadiwijaya spent the rest of his life trying to find peace of mind by getting closer to the Creator. He died and was buried in a complex with his parents (Badrus, 2019). Jaka Tingkir folklore is not the only folklore that has developed in the Sragen region. The folklore from Sragen regency belongs to the legend category (Rukmini, 2009). One form of evidence that Jaka Tingkir folklore really exists is the legacy of the tomb of Jaka Tingkir and his relatives in Butuh Hamlet, Gedongan Village, Plupuh District, Sragen Regency. The story of Jaka Tingkir’s journey does not happen much in Sragen. The event that is told in the folklore of Jaka Tingkir is a struggle to become the king of Pajang. Jaka Tingkir is told as a person who has influence in Islamic civilization in Central Java. Jaka Tingkir had been a soldier in the Sultanate of Demak until he finally succeeded in establishing the Pajang kingdom, which was the first kingdom to exist in the Surakarta area. However, at the end of his life Jaka Tingkir asked to be buried with his father in the village of Butuh. In the courtyard of the burial complex, there are porous logs. The wood is believed to be a splinter of the gethek boat that carried Joko Tingkir to the village of Butuh via the Bengawan Solo River. The gethek splinter is about two meters of teak wood. The arrival of Joko Tingkir to the village of Butuh, which at that time was still in the form of a jungle, was none other than to learn from Ki Ageng Butuh (Duhri, 2016).

The Values Contained in the Jaka Tingkir Folklore The effort to preserve Jaka Tingkir’s folklore in various versions of the story that has developed in the community is because the folklore is full of moral messages. The story of Jaka Tingkir’s life journey, a king of the Pajang kingdom before finally developing into the Mataram kingdom of Solo and Yogyakarta, through a life story teaching the younger generation the values contained therein, namely religious values, moral values, historical values, heroic values, faith values, values khulukyah, the value of worship and many things that can be learned from these folklores. Based on the explanation regarding the folklore of Jaka Tingkir, the values contained in the story can be taken. It is necessary to identify the value in a folklore in order to get the message to be conveyed. There are several values contained in Jaka Tingkir folklore. Religious Values In terms of religiosity, folklore and tourist destinations, Jaka Tingkir’s tomb contains religious values. It is evident that the tomb complex is a religious tourism destination with visitors coming to make a pilgrimage to the tomb. In addition, studying Jaka Tingkir folklore is also an effort to understand how the origin of Islamic civilization emerged in Central Java, especially in Surakarta and its surroundings. Based on this story, Jaka Tingkir has reached a spiritual steretion (high spiritual experience). And the perfection of attaining the level of makrifat, then successfully integrating with the gusti, the ultimate goal of his spiritual journey (Djizno, 2011). Historical Values Then, there is also a historical value, namely Jaka Tingkir is a sultanate figure who first controlled the kingdom in the Pajang area, Surakarta. Based on the story, it can be seen that in 1543, Jaka Tingkir was awarded the Tax Kingdom by the Sultan of Demak. Then, in 1569, Jaka Tingkir became the Sultan of Pajang with the title Sultan Hadiwijaya. Not only that, in Jaka Tingkir’s grave there is a historical object in the form of gethek that was once used by Jaka Tingkir as a boat that took Joko Tingkir to the Hamlet of Butuh via the Bengawan Solo River.

34 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

Moral Values One of the moral values of the Jaka Tingkir folklore is reflected in Jaka Tingkir’s actions in his attempt to return to the Demak Kingdom after being expelled by Sultan Trenggana who led the Demak Kala Sultanate. Like Ki Ageng Banyubiru’s message that if he wanted to return to Demak again, then he had to Topo Ngeli with gethek. Topo Ngeli means effort accompanied by prayer. Tapa means getting closer to God, while Ngeli is an action or effort made to achieve a goal. Thus, it can be learned that if a person has a desire, he must try and pray. Heroic Value The heroic value that is full of responsibility can be seen from the attitude of acceptance of Jaka Tingkir when he was expelled from the Demak Sultanate for killing, making Sultan Trenggana angry. Therefore, Sultan Trenggana expelled Jaka Tingkir from the Demak Sultanate. Even though he was kicked out of Demak, Jaka Tingkir did not just stand there. Once upon a time there was a forest buffalo rampaging in the Demak palace. Jaka Tingkir tried to beat the buffalo. Only Jaka Tingkir knew the buffalo weakness. Armed with dhagan land, Jaka Tingkir slapped the forest buffalo on the forehead and immediately fell down. Faith Value The value of faith is a value related to belief, such as faith in Allah SWT, angels, messengers, books, the Last Day and destiny which aims to organize individual beliefs. The tourists who make a pilgrimage to Jaka Tingkir’s grave do not aim to commit shirk, however, they still recite prayers and remembrance that are given to the grave expert. Pilgrims pray to Allah for mercy for the Islamic grave expert and pray that the deceased is kept away from the torment of the grave. In terms of faith, the pilgrimage to the graves of the saints, scholars, kings, is a form of gratitude and gratitude for struggling to spread Islam in the archipelago. This is part of the belief that waliyullah is an important part of the development of Islamic civilization. The form of gratitude is by making pilgrimages and praying at the graves of the saints. With pilgrimage, it can indirectly remind people of death. Khuluqiyah/ Moral Value Morals are the realization of one’s faith. Moral values that are formed when pilgrimage, namely, pilgrims enter the burial area in a holy state (have ablution), pilgrims say greetings when they enter the tomb (Assalamualaikum ya waliyullah), respect other pilgrims wisely in using time when doing zikir and pray for pilgrims others didn’t wait too long. In addition, pilgrims who come to the tomb have a sincere and sincere heart to pray for the burial expert in this case that he does not seek harm from the grave expert. Dress neatly, politely, and cover your genitals. When making pilgrimages, pilgrims obey all the grave pilgrimage rules made by the manager. The Value of Worship Worship covers all aspects of life as well as everything that humans do, both in the form of words, actions, feelings and thoughts that rely on Allah SWT. Praying for people who have died is a form of ghairu mahdah worship. Ghairu mahdah worship is all actions that bring goodness to oneself and others, carried out with sincere intentions because of Allah. Praying for the grave expert contains worship value. The main purpose of pilgrims visiting Jaka Tingkir’s grave is to pray for Jaka Tingkir and his family and this is a valuable part of worship.

2. Folklore Based Tourism Development Strategy for Bengawan Solo Literature There are several strategies used in the development of Joko Tingkir’s fochlor-based literary tourism, namely the performance of the Getek Joko Tingkir tradition of larung, Haul Jaka Tingkir at the Tomb of Haji Pajang Surakarta, and the Pilgrimage of Religious literature. This strategy is an effort to develop tourist areas based on folklore and to preserve folklore through developing history.

35 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

a. Joko Tingkir’s Larung Getek Tradition This tradition is an annual procession that is carried out in two places, namely at TST Jurug and sometimes at Pesanggrahan Langenharjo. This choice is probably the most appropriate because the historical milestone of Keraton Solo is quite attached to Joko Tingkir, maybe there is another possible place considering the Bengawan Solo river is a river. which is quite long, almost about 548.53 km. Bengawan Solo is the longest river on the island of Java, which originates from the Kidul Mountains, Wonogiri and crosses two provincial administrative regions, namely Central Java and East Java. The areas through which the river passes include Wonogiri, Pacitan, Sukoharjo, Klaten, Solo, Sragen, Ngawi, Blora, Bojonegoro, Tuban, Lamongan, and empties into the Gresik area (Laropstars Frame, 2009). This annual tradition aims to commemorate the story of Joko Tingkir’s journey while down the Bengawan Solo River, besides that it is also aimed at attracting more tourists, in the Larung Getek tradition of Joko Tingkir, played by several famous artists / figures by GRM Paundrakarna Sukmaputra (soap opera artist who is also grandson of former President Soekarno) (Laropstars Frame, 2009). Joko Tingkir’s Larung Getek tradition aims as a form of literary tourism strategy to maintain folklore so that it can be enjoyed by the wider community. In Jaka Tingkir’s folklore, the procession of crocodile warriors is manifested in the Getek larunga procession. Larung Ageng Gethek Joko Tinggkir is usually done during the month of Shawwal the Islamic calendar. The process began when Paundra said goodbye to the Mangkunegaran temple officials, accompanied by the figures of Ki Ageng Panjawi and Ki Ageng Penggahan. After that, the group, escorted by Mangkunegaran soldiers, headed for the Solo Palace and continued on to Pesanggrahan Langenharjo, Sukoharjo. The arrival of the Jaka Tingkir group and the arrogance at the pesanggrahan, were greeted with Manguyu-uyu music and Gambyong dance. They received the figures of Ki Ageng Majasta and Ki Ageng Banyubiru. The event was then continued with the reading of remarks from the head of the organizing committee of Larung Ageng Gethek Joko Tingkir. The departure ceremony was then closed with the reading of the story of Jaka Tingkir by KRHT Kalingga Hanggapura along with prayers. The journey began after Pengageng Parentah Keraton Solo GPH Dipokusumo gave a satang (paddle) to GRM Paundra as the actor of Joko Tingkir accompanied by the Gambyong Pareanom dance. Marked the playing of the Pencon gamelan on the Rajamala boat Joko Tingkir’s Larung Ageng Gethek journey itself covered a distance of about 30 km. Divided into two parts, namely water and road roads. At the beginning of his departure from Pesangngrahan Langenharjo to the Ronggowarsito Park Jurug “Joko Tingkir” stood on a bamboo raft holding a stick. The trip was then continued to Butuh Sragen, a procession of 16 boats to the village of Butuh. Arriving at the location near the grave of Jaka Tingkir’s parents named Kebo Kenanga, he was greeted with a ceremony and entertainment for the Jaka Tingkir mass dance. The sustainability of Jaka Tingkir’s getek strategy needs to be preserved in an effort to attract the interest of the wider community in maintaining the oral literary tradition of Jaka Tingkir’s heroism. Through the larungan tradition, the community automatically knows and is curious about the figure of Jaka tingkir and the story of his struggle in establishing the Pajang kingdom and developing into the city of Solo and Yogyakarta to this day. In the development of traditional tourism, it can also be called ecotourism as the development of environmental tourism. The development of environmental tourism, namely human awareness by combining local wisdom in tourism packaging as a form of environmental care. Efforts to care for the

36 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

environment need to be done in the form of protection of nature, namely land, water and air. Apart from being a literary tourism strategy, in the larungan tradition it can also be in the development of an ecotourism strategy as a form of introduction to Solo Bengawan as the largest river flow in Solo and its surrounding functions as agricultural irrigation that crosses Gresik East Java. b. Haul Jaka Tingkir at Makamhaji Pajang Surakarta The Haul program was used to send prayers to Jaka Tingkir. Haul Jaka Tingkir is still being carried out until now, as a form of sending prayers to Jaka Tingkir and his extended family. Haul Jaka Tingkir is carried out at the same time as a packaging for religious literature tourism, given the services of Jaka Tingkir’s struggle in establishing the Pajang kingdom. Usually, this religious tourism haul is attended by hundreds of people from the 438th year of Haul JakaTingkir (Hadiwijaya). The location of the activity at the Sultanate of Kraton Pajang Jln. Joko Tingkir Gang Benowo III Sonojiwan RT 5 RW 22 Makamhaji Village, Kartasura District, Sukoharjo. The Pajang Sultanate is a sultanate based in Central Java as a continuation of the Demak Sultanate. The palace complex at this time only remains in the form of its foundation boundaries which are on the border of Pajang Village - Surakarta City and Makamhaji Village, Kartasura, Sukoharjo (Hamdani, 2020). The activities of Haul Joko Tingkir were filled with religious events, prayers and tours. Then visiting Joko Tingkir’s grave in Sragen. Haul Joko Tingkir was held to preserve Javanese culture and history or to celebrate Javanese culture. Moreover, Keraton Pajang has existed in quite a few years. The proof is that there are various cultural activities that are affiliated with the Pajang Palace. The haul event was attended by descendants of the Kraton Pajang and the courtiers of the palace, as well as the related service regencies and the wider community (Wicaksono, 2020). Together, send prayers for Jaka Tingkir and all of his family and relatives. The reign of the Sultanate of Pajang ended in 1587 when Pangeran Benawa was in power but no crown prince succeeded him so Pajang was made a vassal of Mataram. The regent there was Pangeran Gagak Baning or Sutawijaya’s younger brother. Sutawijaya himself founded the Mataram Kingdom, where he as the first king had the title Panembahan Senopati. “This activity is more to celebrate the noble culture that once existed in the area of Makamhaji Kartasura, here once stood the successor Sultanate of the Demak Sultanate, which if traced back is a continuation of the Majapahit kingdom. The haul activities of the Keraton Pajang Sultanate received a letter from the Ministry of Law and Human Rights (Kemenkum HAM) in 2011 in an effort to maintain the existence of the palace as a cultural heritage of the Pajang kingdom. The commemoration of Joko Tingkir’s death is one of the routine activities every year. Apart from Haul Joko Tingkir, Keraton Pajang also held other activities such as the 1 Suro Night Commemoration, Kirab Pusoko, Jumenengan Keraton Pajang, Wilujengan, and Syawalan. The closing of the Jaka Tingkir haul event was continued with a pilgrimage at the grave of Jaka Tingkir in the village of Butuh, Sragen Regency. c. Religious Literature Tourism Pilgrimage Pilgrimage to the grave includes Islamic education in a non-conceptual sense. Non- conceptual activity is a social interaction between pilgrims, whether one or more, whether intentional or not, but its impact can develop human potential. Educational activities in this model include non-formal education. One of the tombs frequently visited by the people of Central Java is the tomb of Jaka Tingkir in Gedongan Village, Plupuh District, Sragen Regency. Every day many pilgrims are attracted to make a 37 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

pilgrimage to Jaka Tingkir’s grave because of Jaka Tingkir’s wise nature when he became king. The culture in Jaka Tingkir’s grave is a pilgrimage every Friday night of legi and haul on Friday legi of the month of Sha’ban. When the month of Sya ‘ban, the people flocked to carry out the dhikr and tahlil together. Jaka Tingkir is the founder of the Pajang kingdom. The location which is the center of the Pajang Sultanate is on the border of Pajang Village, Solo City, and Makam Haji Village, Kartasura, Sukoharjo, Central Java. During his reign, the influence of Islam then spread rapidly throughout the interior. Jaka Tingkir was in power for 41 years, from 1546-1587. Jaka Tngkir died in 1587, then was buried in Gedongan Village, Plupuh District, Sragen Regency (Daliman, 2012: 174). Pilgrimage activities are usually pilgrims who ask the caretaker as a process of gathering knowledge in religious pilgrimage tourism activities besides sending prayers and prayers. Other knowledge can be done by digging up information through the library which is to the south of the Jaka Tingkir Tomb. There are several collections of books provided by the tomb manager, such as a guide book for grave pilgrimages, the history book of Jaka Tingkir, the book of kifayatul akyar, and others. The interaction of pilgrims and caretakers can have a positive impact on the intellectual development and attitude of the pilgrims. Apart from praying for the burial expert, there were pilgrims who had tawasul. Tawasul is one way of praying and one of the doors to face Allah SWT with an intermediary. So, the real purpose of tawasul is Allah SWT. Meanwhile, what is ditawasuli is just an intermediary to get closer to Allah SWT (Al-Hasani, 2013: 85). Jaka Tingkir’s tomb locksmith put up posters on the walls of the library regarding the provisions of tawasul allowed in Islam. This provision is that tawasul is not intended to ask for help from the dead to help pray, nor to speed up the fulfillment of prayers, nor to ask for blessings or karamah, but tawashul is the way to God’s grace. The way is to remember death, pray for the grave expert sincerely. Tawasul is allowed in Islam if it is in accordance with the Shari’a, that is, it is permissible through intermediaries but the main goal is to Allah. The Jaka Tingkir text reaches the Prophet . from the path of his grandfather Ki Ageng Pengging and from his grandmother from the Majapahit kingdom, the complete Sissilah of his text is Rasulullah Saw, Sayyidah Fatima AzZahra bint Al-Husain bin Ali Zainal Abidin bin Muhammad Al-Baqir bin Ja’far Shadiq bin Ali Al-Uraidhi bin Isa bin Muhammad bin Ahmad AlMuhajir bin Ubaidillah bin Alwi bin Muhammad bin Alwi bin Ali Khali ‘Qasam bin Muhammad Shahib Mirbath bin Alwi Ammil Faqih bin Abdul Malik Azmatkhan bin Ahmad Jalaluddin bin Abdillah bin Husain Jamaluddin bin Maulana Ahmad Jumadil Kubra bin Muhammad Kabungsuan / Andayaningrat bin Shihabudin / Ki Ageng Pengging Bin Sayyid Abdurrahman / Jaka Tingkir. religious tourism pilgrimage invites the wider community to pray for the goodness of the personality of Jaka Tingkir and his family and relatives in leading the kingdom of Pajang wisely.

CONCLUSION To conclude, in preserving a folklore treasure in society, it is necessary to maintain various narratives the folklore has. The efforts to maintain the folklore of Jaka Tingkir include the preservation of its various versions such as the story of Jaka Tingkir and the crocodile, Jaka Tingkir and Kebondanu, the story of Jaka Tingkir and the heirloom of Kiai Bajugiling, Jaka Tingkir and Javanese philosophy, and the tomb of Jaka Tingkir as an imprint of the king of Pajang. From these different stories about Jaka Tingkir, there are some positive values which

38 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

can used to to build good character, among others the religious, historical, moral, heroic, faith, and worship values. The strategies used in developing a literary tourism in Bengawan Solo which bases on Jaka Tingkir folklore include the tradition of larung gethek of Jaka Tingkir, Jaka Tingkir haul at his tomb in Pajang, Surakarta, and religious and literary tourism. Suggestion This paper is still in development that can be continued by a deeper research. It tries to portray a local wisdom and the development of oral literature, especially folklore, in an effort to collaborate literature and tourism. This research can also be conducted using other perspectives and multi-discipline analysis to the folklore. With the limitations of this research, a further study is welcomed using different approaches to produce new findings. Future research can use broader data and more complex theoretical framework, so as to complement the diversity of studies in folklore and ecotourism destinations.

REFERENCES Al-Hasani, M. A.-M. (2013). Meluruskan Kesalahpahaman. Bandung: PT Remaja Rosdakarya. Alfi, A. N. (2016). Promosi Wisata Bisa Lewat Karya Sastra. Retrieved from https://ekonomi.bisnis.com/read/20160529/12/552246/promosi-wisata-bisa-lewat-karya-sastra Amanat, T. (2019). Strategi Pengembangan Destinasi Wisata Berbasis Folklor (Ziarah Mitos: Lahan Baru Pariwisata Indonesia). Jurnal Pariwisata Terapan, 3(1), 65–75. Badrus. (2019). Makam Jaka Tingkir di Dusun Butuh Sragen, Jejak Terakhir Raja Pajang. Retrieved from http://www.jalanjalanenak.com/makam-jaka-tingkir/ Banda, D., & Morgan, W. J. (2013). Folklore as an Instrument of Education among the Chewa People of Zambia. International Review of Education, 59(2), 197–216. Ceballos-Lascurain, H. (1996). Tourism, Ecotourism and Protected Areas. Gland, Switzerland: IUCN (World Conservation Union). Daliman. (2012). Islamisasi dan Perkembangan Kerajaan-Kerajaan Islam di Indonesia. Yogyakarta: Ombak. Danandjaja, J. (2007). Folklor Indonesia. Jakarta: PT. Pustaka Grafiti Pers. Djamaris, E. (1993). Nilai Budaya dalam beberapa Karya Sastra Nusantara: Sastra Daerah di . Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Depdikbud. Djizno. (2011). Legenda Joko Tingkir: Pandangan Filsafat Jawa. Retrieved from http://dprd- salatigakota.go.id/legenda-joko-tingkir-pandangan-filsafat-jawa/ Duhri, M. K. (2016). Asal Usul : Peninggalan Joko Tingkir Di Makam Butuh Sragen. Retrieved from https://www.solopos.com/asal-usul-peninggalan-joko-tingkir-di-makam-butuh-sragen-770110 Endraswara, S. (2018). Tradisi Lisan Jawa: Warisan Abadi Budaya Leluhur. Yogyakarta: Narasi. Hamdani. (2020). Dari Haul Jaka Tingkir Atau Hadiwijaya di Makamhaji Kartasura Sukoharjo, Ternyata Kasultanan Pajang Masih Ada Hubungannya Dengan Kasultanan Demak. Retrieved from https://joglosemarnews.com/2020/02/dari-haul-jaka-tingkir-atau-hadiwijaya-di-makamhaji- kartasura-sukoharjo-ternyata-kasultanan-pajang-masih-ada-hubungannya-dengan-kasultanan- demak/ Kompas. (2009). Kisah Buaya dan Jaka Tingkir. Retrieved from https://amp.kompas.com/regional/ read/2009/11/06/1113012/kisah.buaya.dan.jaka.tingkir Kumparan. (2020). Kisah Jaka Tingkir dan Misteri Kekuatannya. Retrieved from https://kumparan.com/dukun-millennial/kisah-jaka-tingkir-dan-misteri-kekuatannya- 1tOBXOfL94Z/full Laropstars Frame. (2009). Larung Gethek Jaka Tingkir. Retrieved from https://www.laropstars.com/ 2009/10/larung-getek-joko-tingkir.html Naratif, S., & Propp, V. (2017). Analisis Cerita Rakyat Jaka Tingkir: Kajian Struktural Naratif Vladimir Propp. CARAKA, 4(1), 122–129. Putra, I. N. D. (2020). Buku Sastra Pariwisata Referensi Pemda Kembangkan Pariwisata Berbasis Sastra dan Tradisi Lisan. Kanisiusmedia.co.id. Retrieved from https://kanisiusmedia.co.id/ ceritakami/detail/317 Rafiq, A. (2008). Tempat Wisata Siap Sambut Pemudik. Retrieved from https://koran.tempo.co/read/ 39 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

berita-utama-jateng/142710/tempat-wisata-siap-sambut-pemudik Rukmini, D. (2009). Cerita Rakyat Kabupaten Sragen (Suatu Kajian Struktural dan Nilai Edukatif). Universitas Sebelas Maret. Said, S. M. (2015). Kisah Jaka Tingkir dan Pusaka Kiai Bajulgiling. Retrieved from https://daerah.sindonews.com/berita/951130/29/kisah-jaka-tingkir-dan-pusaka-kiai-bajulgiling- bagian-1 Setiawan, E. (2015). Uraian Teoritis Pengembangan Kepariwisataan. Universitas Sumatera Utara. Sosmiarti, & Fahlefi, U. A. (2019). Pengembangan Potensi Wisata Sejarah dan Kearifan Lokal Masyarakat Soasio melalui Program Paket Wisata dan Rumah Budaya sebagai Pusat Kesultanan Tidore. Buletin Ilmiah Nagari Membangun, 2(2), 281–295. Suarka, I. N., & Cika, I. W. (2014). Pendayagunaan Folklor sebagai Sumber Ekonomi Kreatif di Daerah Tujuan Wisata Bali. ATAVISME, 17(1), 71–83. Sudjiman, P. (1984). Kamus Istilah Sastra. Jakarta: PT Gramedia. Waluyo, U., Soepriyanti, H., Wilian, S., & Kurniawan, R. (2019). Revitalizing the Values of Local Wisdoms Contained in Sumbawanese Folklores as Bilingual Learning Sources for Character Education. Advances in Social Science, Education and Humanities Research, 257, 31–36. Wicaksono, R. B. E. (2020). Digelar Hari Ini, Haul Joko Tingkir Diisi Selawatan di Keraton Pajang Sukoharjo. Retrieved from https://www.solopos.com/digelar-hari-ini-haul-joko-tingkir-diisi- selawatan-di-keraton-pajang-sukoharjo-1045883 Wijana, U. A. (2018). Jaka Tingkir, Pasukan Buaya, dan Kebo Danu. Retrieved from https://ummiazzurawijana.wordpress.com/2018/01/04/jaka-tingkir-pasukan-buaya-dan-kebo-danu/

40 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5