History can become more historical in becoming more anthropological,
that anthropology can became more anthropological in becoming more historical...
Bernard Cohen (in the state of play)

In the view of Cohen both anthropology and history are stand in the same position as discipline that the object is otherness. However, the concept the other have different emphasizes, while anthropology stresses place, at vice versa history stresses time.
Time and place are equally important in the process of knowing. Object is not only known trough the synchronic method, but also diachronic method. Combining these methods of course can help to get better understanding in exploring the fact as reality.
In the quote above, I underline Cohen’s statement that anthropology and history do share in epistemological level. The process of knowing in anthropology can elevate better if that discipline not diminished historical dimensions. Conversely, history can do better in explaining the stage by anthropological finding.
It can be understood of course, as long as history emphasizes time as period of action. Action happened in place, there is no action without specific place. There is no action without time too. Time and place are the ways that action happened.
Date, year, and day perhaps are the most important thing in the history; while people action, attitude, and respond are do best source in anthropology. But, history just able to repaint reality as mosaic, in the other hand, anthropology can make it as complete image.
However, combing history and anthropology method and its similarity in object and epistemology is not means that between them have no problem. Different focus is also problem, especially in the objectivity of explanation.
I see history tries to find the detail of action, narrative, and perhaps not quite analytic, while anthropology tries to find correlation between action and its embedment. Its means history avoid reduction, whereas anthropology accept reduction to generalize the fact and find the truth.
Others issue is about the sameness of stand point that in history one thing should be interpreted as historical even. If anthropology can do research without need a specific situation in which great or surprised, conversely history need it.
It is difficult to do research in history of culture rather than history of revolution. Revolution or violence can be period to begin to write history because it shown astonishment effects that easier historian to write. In contrary, anthropologist can easy writes the history because it rooted on the casual culture.
In addition, I see many histories, as Foucault views, just write history of great man, king, and superpower rather than lay people and discriminated class. The exception perhaps history that appear in the Marxist ideology. This tendency is undoubtedly different with anthropology that sees human in structure of body, rather than in the structure of power.
Questioning of objectivity
The question than concerning the value of anthropology and history itself it self, since they are rooted in the culture, it is difficult to say that same finding are objectively better than others.
Culture are fact and value free, historian and anthropologist can interpret it as it own ways and own needs.
Every cultures have it own language, that it’s different each others. Islamic values and Christian values are completely different although they are come from the some source as Abrahamic religion. One culture cannot be compared with others as neutral things.
There is different paradigm that embedded in the culture and the view of researcher. The different paradigm could affect to value appraisal. Paradigm is set of assumption and method of researcher and logic of community as they are conducted that shows in the representation of symbol.
Cohen says that “The idea of a paradigm, which is based on the idea of community consensus and its acceptance in anthropology, has only led to politics, not to science. But paradigms in anthropology are in fact political rather than scientific.”
He clearly acknowledges that paradigm is not neutral since it have political dimension. He further states that paradigm can used to intimidate other discipline of knowledge, as the superior one. “What are thought of as "schools" in American anthropology are in actuality mere reifications of networks of people trained together, who then try to colonize other departments with their epigones, adherents and acolytes, any coherence assumed in such departments then being based not on a paradigm but on a power play.”
In the other hand, postmodernists reject the idea of universalism that believes that all culture can be explained trough such great theory. In this regard anthropology has a momentum; anthropology generally chooses particular of society or particular object of society rather than society in general.
I think, that are problem of history and anthropology as methods, and its problem related to paradigm. Perhaps that can help us to understand the things trough multidimensional aspects, but perhaps sometime by combining all method and theory to some research are misleading.
Knowledge is not about objectivity, but also about belief. Temanggung and Bogor perhaps are same as mountain areas, but Temanggung people choose to plant tobacco rather than tea as Bogor people does. Knowledge about the structure of land, fertility may be useful, but it is not mean can help to explain the fact. Bogor and Temanggung people plant different plantation may be bay reason of habit, belief, or other factors.[]

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Introduction
Demak is a region in Central Java province. It is located on eastern of Semarang: the capital of Central Java, and western side of Kudus . Despite of its fame as “Kota Wali” (the city of wali ) it also famous for its star fruit or local people name it brimbing fruit which is in bahasa Indonesia called “buah belimbing”. Majority of people are Muslims with about 90 % of all population and the other 10 % share among Christian, Buddhist, Hindus, Confucianism and some indigenous religion call kebatinan or kejawen .
There is annual ritual ceremony which is perpetuated over generations in Demak regency which is unique that is the tradition of “Grebeg Besar”. In fact there other Grebeg Besar ceremony in some other places like Jogja and Solo, but in my opinion those grebeg ceremony in Jogja and Solo is rooted from Demak, since this two kingdom (Solo and Jogja) are the descendants of Demak Kingdom. Beside that the ceremony is also totally different.
Grebeg besar in Demak is Islamic base tradition. The acculturation that happened in that ceremony is unique. The wise way in approaching society taken by Walisongo , in this matter was Sunan Kalijaga, successfully demonstrated. Smooth, flexible, gradual, step by step and not confront to the local tradition, in fact Sunan Kalijaga still using Javanese tradition such as Wayang with its stories of Ramayana and Mahabharata. But he inserted Islamic teaching in the story. Islam was accepted by Javanese people peacefully because of its teachings and the smart way in delivering information which used local wisdom. Sunan Kalijaga’s deep understanding of Islam could be understood since he is the disciple (santri) of Sunan Ampel. Most of Walisongo follow the syafi’i (syafi’iah) school of thought. Which proclaimed their school as “Ahlussunnah waljama’ah” which simply means the follower of the Prophet Muhammad and the codification of ulama saying . This is why NU (Nahdlatul Ulama) grows well in this regency.
The History of Islamic Kingdom of Demak
Demak was the first Islamic kingdom in Java which is built in 1478 AD, led by Sultan Fatah (Raden Patah, or also famously called Adipati Bintoro, borned in 1455 ) who was the descent from Majapahit kingdom. He was the prince of Sri Kertabhumi; the last King of Majapahit who governed between 1474-1478 AD. Majapahit was experiencing very bad situation at the time. Political disturbance made by dirty officers, social conflicts and Treasons weaken the kingdom’s government condition. The condition of Majapahit itself got worse after Patih (Prime Minister) Gajahmada died who for 30 years successfully took hold of Prime Minister; 1334-1364 . In fact in his (Gajahmada) era Majapahit was very big and strong kingdom. Malaysia, Singapore and Brunei Darussalam used to belong to Majapahit as well. His centeredness and successfulness in governing kingdom created great dependency. People obligated to affiliate to state official religion that was Hindu- Budha. Finally when he died no body was considered equitably replacing his position. Nevertheless Sri Kertabhumi kept trying very hard to maintain his dying kingdom. In this position he sent his Son (Raden Patah) to guard east coast area. Raden Patah was appointed by his father as a young king to govern east coast of Java island which is located in Demak. As the king of Demak he was entitled Sultan Al-Fattah Alamsyah Akbar. Sri Kertabhumi and Raden Patah were aware of crucial meaning of the east coast which is very strategic for military and as a gate for Majapahit prosperity.
Despite of its position as the capital of the kingdom, Demak was also center base for Islamic spreading all over Nusantara . The historical heritage evidence which still exist firmly is The great Mosque of Demak. Demak is evidence of peaceful way in spreading the teaching of Islam by “Walisongo” . Walisongo have successfully acculturated indigenous culture with Islamic value of teaching. Political elite in Demak kept uphold the older (previous) political institutions. Walisongo did not ruin the spirit and Hindu-Java institutions, but they formulate that spirit and institutions into Islamic way. That is why most of Javanese Muslims could fluently spell the prayer in Arabic language and could tell the stories of Ramayana and Mahabharata and keep practicing the polite Javanese culture.
Grebeg Besar Annual Ceremony
Grebeg Besar is a good example of acculturation of culture that was promoted by Walisongo. Grebeg besar consist of two word, Grebeg and besar, Grebeg means anniversary that usually refer to folk’s party or ritual for certain purposes. “Besar” means big, related to Islamic holy day Idhul Adha. Javanese people call Idhul adha as “Bodho Besar” (big anniversary). Javanese naturally used to relate anything with mysticism. The ceremony used to do with Sunan Kalajiga’s will. He said:
“Agemanku, besok yen aku wis di kaparengake sowan engkang moho kuwaos, selehno ning duwur peturonku. Kejaba kuwi sawise aku kukut, agemanku jamasana”. Which means but not exactly : My cloth, later when God Almighty call me to come to Him, put them above my grave. Beside that after I die, please take good care of them (the cloth).
What Sunan Kalijaga said above is philosophical. It has meaning to perpetuate the teaching of Islam, the teaching that he dedicated his life to spread for, after his dead. He wants people to learn and do Islamic way eventhough he is already gone.
Javanese people always relate things with mysticism. They believe that in the everyday life of man,”good” feelings and “bad” feelings, “happiness” and “unhappiness” are inherently and indissolubly interdependent. This tradition of believe mostly come from Animism and totemism which used to be their ancestor’s believe. Certain traditional indigenous weapon such as Keris , spear, whip are considered to have special power or magic. They believe that such keris possibly influenced people’s life, especially within the territory. For that reason they keep continue to wash the weapon of keris or other magical weapons over generation to keep good luck in life. Eventually people misleadingly worship the “Keris” as if the Keris is the god.
Walisongo, upon coming to java, using the idea of this ceremony by replacing those “magical weapon” into a big coat called “Kutang Ontokusumo” and a Keris namely “Kyai Cubruk” . The ritual just the same, but the substance was changed as well as the meaning. The coat belonged to Sunan Kalijaga. The Man who is considered by Javanese as having spiritual power. He usually wore the coat while rambling to teach and spread Islamic teaching. The philosophical meaning is that a coat is something to wear everytime, covering body against harm. Moslem must hold for long live time which possibly keep them as a Muslim. The word Muslim itself means save, so in order to keep save, people must keep practicing what Islam Order to do and avoid averything that is prohibited.
The sequence of Grebeg Besar Demak
1. Pilgrimage to Demak Kings and Sunan Kalijaga grave yard
Grebeg besar is begun by doing pilgrimage by regent and some government officers of Demak regency. Each of them with their wives / husband go to kings of Demak Graveyard in the great mosque Area and to Sunan Kalijaga Grave in Kadilangu Demak which is located about three Km, south east of The great mosque. The pilgrimage was done at 16:00 West Indonesian time zone, 10 day before the ceremony at 10th Dzulhijjah.
2. Common folks Market
Used to be held in town square in front of the great mosque. Some story that I could collect from elder people said that the common folks market used to aimed to abolish the mysterious epidemic disease. The local government still perpetuate the tradition as part of the ceremony.it usually started from 1st of Dzul hijjah until 10th of this month.
3. Selamatan Tumpeng Sanga
The ritual of selamatan executed in the night before penjamasan day. Located in The great mosque of Demak. It started from regent office and proceed to the great mosque accompany by Ulamas (Islamic religious leader) and Santris (disciples of Islamic informal school or pesantren) together with vice regent, some officers and invited guesses. There are nine tumpeng as symbol of Walisanga. The selamatan is hold in a hope to get prosper, safety and happiness life for all people of Demak. The selamatan process begin with listening to the ulama preaching and continue to recite praying lead by a kyai (Islamic scholar/leader). In the same time, selamatan is also held in Kadilangu which is called ancakan. The aim of ancakan is to pray to God for the successful of penjamasan ceremony which will occure next day.

4. Penjamasan Pusaka Sunan Kalijaga
The peak of the ceremony is “Penjamasan Pusaka Sunan Kalijaga”. The ceremony is transpire after Iedul Adha Praying. The ritual procession start from regency hall, where nine girls performed “Bedhoyo Tunggal Jiwo” dance as symbol of the unity between God and His servant. In it journey to kadilangu, the special liquid perfume which is going to be used for penjamasan or cleaning process is guarded by “Prajurit Patang puluh” (fourty troops) of Bayangkara Demak Kingdom, and follow by Demak traditional music parade.
The ritual of penjamasan occurred in Kadilangu by functionaries lead by a “sesepuh ” (Doyen) inside the cungkup of Sunan Kalijaga grave. They wear eyepatch to close their eyes as part of the ritual while doing the penjamasan of Pusaka. This is as symbol that they believe by heart of Islamic teaching brought by Sunan Kalijaga is true, as a sign that they won’t argue about that teaching and obeying all Sunan Kalijaga saying to them. This penjamasan ritual close all of the sequences of the Grebeg Besar ritual ceremony to be done over and over again next years.

Society, Sacred and Profane
The process of cultural acculturation by Walisongo is also evidence that religion is a phenomena. Islam is not changing because of the acculturation even until now. Islam could assimilate with javanese tradition but still keep its basic foundation. Among Javanese tradition influence that we still can find in Muslim daily live in Demak Regency is “slametan”; the Javanese version of what is perhaps the world most common religious ritual, the communal feast, and as almost everywhere, it symbolizes the mistic and social unity of those participating in it. In fact the idea of slametan is in accordance with Islamic teaching in social awareness. In dealing with mysticism Islam lead this mysticism into Sufism (spirituality), but for some Javanese they still choose mystical way as their believe. Those who are being called as abangan .
In accordance with that, Mircea Eliade said, religion should be understood as a phenomenon. “ to try to grasp the essence of the phenomenon by means of physiology, psychology, sociology, economics, linguistics, art or any other study is false; it misses the one unique and irreducible element in it-the element of the sacred” . One of the interesting thing here is a part of tradition which considered sacred and profane in other part. A lot of Philosophical Symbols we could find there. Such as “Bedhoyo Tunggal Jiwo” dance is symbol of unity between God and men as His servants, or the “Kutang Ontokusumo”; a kind of fabric material cloth used to be worn by Sunan Kalijaga (I am going to explain it later) which is just common cloth in the eyes of modern people, but People of Demak regency consider it as sacred. I am not saying that people of Demak is not modern or conventional. Demak is a kind of modern regency. Most of the people have high education. But still in this ceremonial matter they believe that it must be done to avoid bad luck. In this matter Eliade explained better compare to other thinkers. Eventhough some phenomenon related to totemism as a part of Javanese indigenous believe which has been explained by Tylor and his disciple Frazer, but Eliade theory of sacred and profane could comprehensively explained this phenomenon.
Nevertheless, the ceremony of Grebeg Besar which has been perpetuated from generation to generation is evidence of people commitment to maintain their society. This is in accordance with Durcheim. The event as a whole has restored a sense of community, of shared identity and purpose, to a neighborhood of otherwise poor, isolated, even disillusioned individuals . Durcheim asserted : The idea of society is the soul of religion. Durcheim might give better answer of the question, why Demak still be called as kota wali (the city of wali). In fact there might be no more wali down there.
Another interesting phenomenon in Demak is the great Demak Mosque, which was built by Walisongo. Muslims all over the world come to pilgrim or just to pay a visit to this historical Mosque. Local Muslims believe if they pray to God inside the mosque in the last third part of the night they dream will come true. For them this mosque is an Axis Munde which connect this profane world to the sacred.
In conclusion, Grebeg is one way of the people to propagate the culture and perpetuate the notion of civilization to the descendents, the real effort to maintain the culture alive. People are proud of having it as personality of the society. People enjoy the ceremony in respect manner since there is part of it that considered sacred. What I mean by respect manner is that people are aware and choose some certain behaviour to be acted. This is the true idea that shaped the civilization in the society.[]

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Language is just like a living thing. It changed and developed from time to time. Language experienced displacement in many ways. It could be changed dramatically or gradually step by step, according to the factors that influenced it. Language is just like social phenomena that also experiencing evolution.
The function of the language is to convey information. People could possibly interact each other with the language they understood. The common language that people use is oral or spoken language. In fact there are many other ways for people to communicate, body language for instance, is also commonly used to convey the intention. This kind of language is easier to be interpretated and commonly used in case of stuck or not successfully finding a right word to describe the intention. We used to do it also, when we mate somebody with different culture or dialect that is not using the same language as us. We use gesture or any other specific act to show certain meaning. But we must be carefull of it, since different culture will catch different meaning of body language.
This matter is also happened In Indonesia. Here we could find thousands or even billion of dialect. Some of them share vocabulary in common, but the rest is totally different. For example, in Java Island that is geographically divided into three big part of islands, that is West Java (commonly named Sunda), Central Java and East Java (both commonly named simply Jawa). This distinction between Sunda and Jawa indicated the very different language they used. Most vocabularies of those is extremely different only some share in common. For example the word “dahar” Javaneese and Sundaneese share the same meaning of it, that is to eat. But even thought the word and the meaning is the same, it different in placing that word in used in term of politeness. Sundaneese use the word dahar when they talked among friend and not for elderly people, conversely Javaneese regarded this word as a polite word and using it for elderly people. Other example is the word “atos”. In Sundaneese this word means finish, but in this same word’s form javanese has absolutely different meaning. For Javaneese this word mean “hard”.
People of Java have high culture in the sense of self behaving in the society. Being polite is indigenous culture of Javanese. We can see it untill now, Javanese have steps in its language. Shortly they use different word to convey the same meaning to different classes (age, social status) of people in the daily activities. There are three levels :ngoko, kromo and kromo hinggil. Ngoko is usually used among friend. Kromo can be use among friend to show respect or to somebody we just know, but it is not commonly happened. it is regarded politer than ngoko. The highest ladder is Kromo hinggil which is totally used for older people or those who have high social status.
Learning about language means learning about culture, attitude or behaviour and even about human civilization. By listening what people saying we could tell wherever they come from with general behavior or set of values of a person at once. That’s remind me of a proverb in Indonesia that in English means “Language shows the Nationality”. In fact we can find and get more things from language.[ ]

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