Pilgrimage Ritual Research Articles

Sacred space of the Irtysh region: historical memory and national identity

The article is devoted to the issues of the revival of historical memory and national identity, and the study of sacred places in the Irtysh region. The main purpose of the article is to provide information about sacred places forgotten because of the former Soviet totalitarian system. Using the well-known Marxian expression “religion is the opium of the people”, the Soviet authorities adopted it to radically destroy the religious consciousness, and the traditional belief system of the Kazakh people and pursued an ideological policy against the established religious outlook of the people. As a result of the atheistic policy of the authoritarian government, the traditional spiritual system of the Kazakh people was destroyed, the names of saints were ignored, sanctuaries were closed, and national identity was in danger of disappearing. Therefore, during the political processes, to preserve the ethnic identity and national self-consciousness of the Kazakh people, they were emasculated, in the conditions of the proclaimed ideological setting for the construction of a single "Soviet nation". We believe that the restoration of the memory of the period when the historical thread broke, the revival of the past is a reality born of the demands of the time. The article comprehensively analyzes the historical and cultural role of the sacred objects of the Irtysh region. In general, field materials in the Irtysh region show that the ritual of pilgrimage to the holy places is an integral part of Kazakh society. Therefore, the process of artificial elimination of this phenomenon in the daily life of the Kazakh people will not bring any good. In this article, the authors, based on ideological, ethnographic, and toponymic data, locate the sacred places of the Irtysh region, and show their historical and cultural significance.

Analisis Penyelenggaraan Bimbingan Manasik Haji Di Kantor Urusan Agama Melalui Model Evaluasi

Community knowledge regarding guidance on Hajj rituals is very limited. Kartasura Religious Affairs Office as a small part of the central government. Have responsibility for providing Hajj ritual guidance training for prospective pilgrims. With the Hajj ritual training is a form of training, in order to improve the skills of pilgrims. Both in accepting and understanding the material delivered in the guidance of Hajj rituals. This research was conducted to describe the 3 points of CIPP evaluation. Input evaluation includes clients (prospective pilgrims), and staff (presenters). Process evaluation (implementation) includes the program (material), and training schedule. Product evaluation (results) includes the results of interviews with pilgrims who have registered guidance for Hajj rituals at KUA Kartasura. Based on the results of the study, the Kartasura Religious Affairs Office provides services to pilgrims in accordance with procedures. Out of a total of 116 pilgrims taking part in the guidance of Hajj rituals at KUA Kartasura. Based on age, education, occupation, presenters, and pilgrimage ritual implementation schedules. It is in accordance with the Decree of the Director General of Hajj and Umrah Management. It's just that there is no manasik guide in KUA Kartasura that does not yet have a Hajj guidance certificate.

An Analytical Evaluation of The Sectarian Perspectives of The Ruling on Staying Over-night at Minā

An examination of the history would reveal that almost every religion or belief system possesses a form of pilgrimage with its own unique rituals and requirements. The hajj in Islam, on the other hand, is an act of fard worship that Muslims with the necessary conditions and qualifications are obliged to perform. The hajj is a form of worship that offers both individuals and Islamic societies wisdom and many beauties. It is an annual Muslim/Islamic gathering that includes religious, social, cultural, political and economic activities. On the other hand, as the hajj is performed at certain times and in limited locations, it stands out as a form of worship that naturally contains all kinds of challenges, particularly due to temporally and spatially oriented tasks and restrictions. This is because it requires a journey, a certain time frame and being in a limited place and involves its own difficulties, no matter how much the conditions have been improved over time and no matter what the opportunities are. The time of spending the night at Minā coincides with the Tarwiyah day before Arafat and the nights of the 2nd, 3rd and 4th days of the Eid after the Muzdalifa. The fukaha agree that it is sunnah to stay overnight at Minā on the day of Tarwiyah (8th day of Dhu al-Hijjah). On the other hand, the fuqaha have different views on the ruling of staying overnight at Minā, during the nights of Tashriq days. It should be noted that although the famous Islamic law schools’ rulings on pilgrimage differ, they commonly think that it is sunnah, mustahabb or wādjib to spend the night at Minā on the days of tashriq. Globally considered, worship is taabbudi in its nature, yet this does not imply that one should ignore the quest for achieving its purposeful gains. To confine worship to only certain norms and places, far from its intended goals, is in sharp contrast with the rationale for Islam’s ordering worship and the objectives it wants to achieve. Identifying and eliminating the issues that cannot be considered within the scope of the hajj, which includes many symbolic pilgrimage rituals, not only could contribute to the establishment of a healthy basis for worship but also could help eliminate the possible challenges, risks and dangers. Therefore, the Qur’anic verses related to the hajj and the normative practices and words of the Prophet (PBUH) play a major role in the performance of the pilgrimage. A belief or action that is not based on this does not qualify as worship. However, not every word and action of the Prophet can be considered as an authoritative religious order. It is hardly appropriate to infer a religious provision out of what the Prophet did, where he went or rested or the route he took during his expedition, unless he clearly stated or defined a particular action of his as a component of worship. Thus, we can evaluate the Prophet's (PBUH) overnight stay at Minā on the night of the Tarwiyah day before the day of Arafat and on the days of tashriq after Arafat from a religious perspective.

FILM REVIEW OF “FRUZZETTI, L. AND Á. ÖSTÖR, 2016, IN MY MOTHER’S HOUSE”

In 2005 Brown University anthropologist Lina Fruzzetti unexpectedly hears from two unknown Italian women, her cousins. Shortly thereafter she interviews her visiting mother. Lina’s father, an Italian official in colonial Eritrea, died when Lina was three. Previously he had a wife and daughter in Carrara, Italy, since deceased. Although Lina goes to Italy to meet her relatives, the film is not an exercise in “finding your roots” but rather is a “life history document”---Lina seeks to understand Italian-Eritrean colonialism. Footage goes back and forth. In Providence, Lina’s mother explains that, widowed, she went to Sudan to work and prosper, placing Lina to board in a Catholic school. Lina finds more relatives, including a nephew and his wife in faraway Barcelona. Experts explain how her father’s Carrara, once an epicenter of Anarchism, supported fascist military adventures. “Repatriated” mixed-race Eritreans discuss Italy and racism. In Eritrea she interviews her mother at home, then maternal kin. She tours Asmara, the Italian colonial capital, hearing reminiscences of Italian rule. The film’s denouement is Lina’s mother’s spectacular funeral. All of Lina’s interviewees are ambivalent. They neither condemn nor exonerate Italy’s Eritrean imperialist adventures.  Although Lina’s Catholic schooling enabled her spectacular path to respected US academic, she interviews no nuns or priests. This reviewer posits that since 476 AD Rome has had no empire, but the papacy revived an ecclesiastical empire. The Ethiopian College inside the Vatican figures in a recent study of homosexuality in the Vatican. Its author concludes that while hardliners fulminate against homosexuality, the rank and file tolerate it, as long as no masks are publicly removed. These conclusions mirror Lina’s about the Eritrean colonial adventure. Finally, contemplating kinship rituals of pilgrimage and reunions, we conclude that Lina’s mother’s grave constitutes a shrine that may spiritually enrich future pilgrims from her bloodline, while their reunions with Italian kin may resemble a Protestant model: the pilgrim’s journey to meet Italian kin validates solid status already achieved as a member of the educated international elite.&nbsp

Ritualisme Ibadah Haji Bawakaraeng Persepsi Masyarakat Lembanna; Studi Kasus Lembanna

This study aims to identify people's perceptions that are directly related to the phenomenon, where the pilgrimage is a complementary worship in Islam. Hajj is one of the pillars of Islam, which is the fifth pillar that must be done for every Muslim, both men and women who are capable and have met the requirements. The implementation of the pilgrimage is to visit the Baitullah (Ka'ba) in Mecca with certain conditions and certain rituals. People who perform hajj are obliged to comply with the provisions. It is different in Lembanna village where some people still believe in the Bawakaraeng pilgrimage ritual. Then it is described in the formulation of the problem, namely: How is the perception of the Lembanna community regarding the ritualism of the Bawakaraeng Hajj? How is the government's effort in overcoming the ritualism of the Bawakaraeng Hajj? The type of research used is field research, in which this research was conducted in the village of Lembanna. The result of this research is that Haji Bawakaraeng as described is a term or symbol attached to mountain climbing activities during Eid al-Adha. Information from residents at the foot of the mountain said that they did not believe in and did not practice the Bawakaraeng Hajj culture, and this culture was carried out by people outside their environment. Along with this statement they also admitted that they did not agree with the existence of Haji Bawakaraeng. The implications of this research are, Everything must be based on evidence, so that there is no wild perception in society. This research can be an enlightenment or information related to the Hajj Ritual at the Top of Mount Bawakaraeng. If there is information related to rituals in the community and which are suspected of being deviant, don't judge or blaspheme immediately, it would be better if we have to dig up information first. Changing the community's paradigm regarding the Hajj ritual at the top of Mount Bawakaraeng.Key Word: Rituals, Hajj, Bawakaraeng

Intersections of Material and Literary History in Religion and Ritual of Ancient Arabia through Islam

The reconciliation of Ibn al-Kalbī’s ninth-century CE text of on pre-Islamic Arabia with modern scholarship offers certain insights to religious practices in the Arabian Peninsula from prehistory through the seventh cenury CE This study integrates his early Book of Idols into existing archaeological and anthropological studies about diverse aspects of pre-Islamic religion and ritual: diverse forms of litholatry; pilgrimage rituals; and the social economy of sacrifice and rain rogation rituals. Al-Kalbī’s text is recognized rightly for its essential character as a product from a distinct cultural milieu, early Islamic Kūfa, distant by time, geography, and culture from the pre-Islamic culture of Arabian antiquity of the peninsula and particularly the ancient kingdoms of Yemen in the southwest. Nevertheless, this article analyzes this contested source for several of its alignments with recent archaeological and anthropological findings.

A copa do Juazeiro é verde, as raízes são alagoanas

This article is part of the ethnography integrated between the years 2018 - 2020, in the municipality of Juazeiro do Norte, which aimed to: ethnograph the pilgrimage ritual and visit to the tomb of Father Cícero Romão Batista by a group of eight pilgrims in the state of Alagoas. Specifically, the current text deals with the identity of the pilgrim, which has in Alagoas, one of the greatest representations: historical, cultural, human and social. The role of the pilgrim stands out, the spontaneity and authenticity of the pilgrim culture in Juazeiro do Norte and the corporality of the pilgrim from Alagoas in its performance/ritual as being its most striking mark and characteristic. The article also reveals historical/cultural elements of popular Catholicism that are resistant and that are maintained even in the culture of the pilgrim of Alagoas. Keywords: pilgrims, Alagoas, protagonism, ritual.

TRADISI SELAKARAN SEBAGAI RITUAL HAJI DI DESA KEMBANG KERANG DAYA NUSA TENGGARA BARAT

This research is a qualitative descriptive study that discussed the tradition of selakar as a hajj ritual in the village of Kembang Kerang Daya, West Nusa Tenggara. This research was a field research. The approach used in this research was phenomenology. The data sources in this study were obtained directly from religious leaders, traditional leaders, the Kembang Kerang Daya village community and various literatures. Data collection methods used were observation, interviews, and data analysis. The focus of this research was to know how the implementation of selakaran activities as a pilgrimage ritual in the village of Kembang Kerang Daya, what factors influence the continuity of this tradition and how the selakar tradition influences people's religious behavior. From this research it was found that selakar as a hajj ritual is something that must be carried out by people who are going to perform Hajj. This religious practice is included in the phenomenon of the living Qur'anHadith which is based on the QS. Al-Ahzab: 56 and traditions about the commands and obligations of praying as a form of love for the Prophet. By carrying out the tradition of selakar, namely reading sholawat, dzikir and do’a, according to them it will be reassuring, bring blessings in life and it is believed that it will also benefit people who are performing Hajj, such as safe traveling, staying healthy, enthusiastic in carrying out worship and get the hajj done. In addition, there is an important meaning from the existence of this tradition, namely the practice of spiritual worship that cannot be eliminated in people's lives.

Fenomena Ziarah Masyarakat di Sumatera Selatan: Studi Etnografi pada Makam Kiai Muara Ogan

This study aims to describe the phenomenon of the tradition of grave pilgrimage rituals. Grave pilgrimage is a custom carried out by humans and even includes part of the tradition of religious rituals by reciting the Qur'an, dhikr, tahlil besides the grave. This research uses qualitative research using an ethnographic approach, namely describing and interpreting cultures, social groups or systems. Data collection techniques use observations, interviews, and ethnographer notes. Meanwhile, data analysis in this study used componential analysis. The results showed that pilgrims' motivations could be classified into five; first, the motivation for the arrival to the Tomb of Kiai Muara Ogan was due to economic purposes. Second, motivation aimed at asking for salvation. Third, the motivation related to arranged marriages. Fourth, motivation related to the perpetuation of power. Fifth, the motivation to gain inner calm. The implementation of the pilgrimage tradition of the Tomb of Kiai Muara Ogan brings its own blessings to their lives, because many noble values are alive and can be learned from the beliefs they believe in. These values are set an example for pilgrims in everyday life in terms of the relationship between man and his God, and between man and all of God's creatures.

Glory beyond the Camp

Abstract This article investigates whether the charismatic renewal’s Via Spiritus, with its emphasis on festival, joy, and divine empowerment, has eclipsed the Via Crucis, with its somatic pedagogy of suffering and renunciation. It explores this dynamic by contrasting two practices: the medieval Catholic pilgrimage and charismatic revival-seeking. Through exploring the overlaps between these two practices, the revival is interpreted as a liminal journey, a festival of grace, and a ritual of renunciation. At the same time, contrasting the penitential ritual of pilgrimage and revivals reveals a deficit of repentance in charismatic practice and theology.

تعطیل العمل بالحکم الشرعی "أزمة کورونا نموذجًا" دراسة تأصیلیة تطبیقیة

One of the emerging issues in people's minds is the issue of disrupting the work of Sharia rule in the light of the emerging Corona Virus (covid19) crisis that has afflicted the world, and has led to many dead people, and those infected in parts of the world, between supporters and opponents of this disruption, especially as they have stood up Global advisory bodies, to say closing mosques, disrupting congregational prayers and groups, disrupting the rituals of Umrah, pilgrimage, and circumambulation in the Sacred Mosque. And relieve hardship Ed, in particular, that all of that after the World Health Organization resolutions as Corona virus and the emerging global epidemic leads to destruction, and that fast transport and spread among individuals .And whoever looks at our idiosyncratic heritage notices that many judgments have been suspended and idle because of the existence of justifications and justifications that require that delay, our master Omar - may God be pleased with him - has broken the limit of theft in crises and famines, and the share of the author has also disrupted their hearts. The aim of this research is related to two important parts: As for the first part: it relates to the idea of ​​disrupting itself, where disruption has represented a lot of confusion in our days between supporters and opponents in the issue of closing mosques, stopping prayers, disrupting pluralism and other issues that I will explain, which made me motivated to explain the origin of this term, and the position of scholars From it, as the origins scholars did not talk about this term as an independent issue in itself, but the conversation came in the presentation of the theory of interest and other issues. As for the second: it relates to the applied study in light of the emerging Corona virus and related provisions, where the jurisprudential side came in the form of fatwas, and decisions from scholars and advisory bodies, without an independent study that accommodates these events, and all books and university theses have talked about infectious diseases, epidemics and what Related to them are two provisions. As for this study, it is limited to the emerging corona virus. These two factors made I have the greatest motivation in seeking, writing on this issue in order to explain, and establishing the issue of disruption among scholars through extrapolation in the texts of the Qur’an and the Sunnah, taking into account that there are applied models prevalent in the shadow of the Corona virus, and clarify its provisions by analogy with similar excuses in Islamic Fiqh.

Markets at sacred sites: the globalized mobility and informality of the Armenian religious fairs

ABSTRACTAlong with other globalizing forces such as migration and proselytism, religious markets have played a key role in the transformation of religious practices in Armenia. This article focuses on the intersection of mobility and markets through mobile fairs, which are temporarily organized at shrines on pilgrimage days. Market vendors tend to travel from shrine to shrine across Armenia throughout the year, each following his or her own trajectory. In this article I examine how such markets are organized, how and by whom they are run and controlled, how small-scale mono-confessional markets become part of transnational globalization processes, and how the marketplace is embedded in the pilgrimage ritual, changing and modernizing its traditional meanings and structure.

SEMAVİ DİNLER BAĞLAMINDA KUDÜS

In terms of Judaism, Christianity and Islam, Jerusalem is an important city where sanctity is concentrated and different forms and motifs come together. Because of this characteristic, Jerusalem is the “city of friendship” in the tradition of the heavenly religions. The Jews who lived in the Promised Land of Canaan were subjected to difficult conditions such as slavery, even though they migrated to Egypt because of these reasons. To put an end to this situation, they migrated again to the land of Canaan under the leadership of Moses. King David, who gathered huddle the Jews together, defeated the Philistines. Solomon built the Jerusalem Temple, which has had a distinct religious and national significance in the Jewish tradition, and the Babylonians and Romans destroyed it. Also living of Jesus in Jerusalem, the predecessor and founder of Christianity, his education activities at the Mount of Olives and eating the Last Supper in Jerusalem show that Jerusalem has a particular importance for Christians. This interest of Jesus towards in Jerusalem has always kept his agenda actuality. Therefore, Jerusalem has become a place where Christians perform pilgrimage rituals and has always been considered as sacred. For Muslims, Jerusalem has importance, because it is the first prayer direction, the event of Isra and Miraj occurred there, Al-Masjid Al-Aqsa resides in that city of, also it hosts to several prophets such as Abraham. In this communique, overlapping and diverging dimensions of Jerusalem in the context of heavenly religions will be examined.

Ritual di Bawah Pohon Asam Mbah Gosang di Pasar Peterongan Semarang

Along with the development of modern times, society maintains its tradition as a unique cultural identity, including the phenomenon of rituals that take place under a large tamarind tree which is believed to be the firing of a sacred figure named Mbah Gosang, located in the middle of an urban area, precisely at Peterongan Semarang Market. The focus of the discussion which is the main objective of this research is to interpret the ritual meanings express in the ritual implementation. This research uses the theory of symbolic interactionism in explaining ritual phenomena, which in implication refers to social actions carried out by individuals in representing cultural meanings and symbols around them. The method used in this study is in the form of ethnographic methods, while the source of research data is obtained from participatory observation, in-depth interviews, and literature review. The informants consisted of the caretaker and Mbah Gosang pilgrim who had been directly involved in the implementation of ritual traditions. Based on the results of the study, the phenomenon of rituals carried out under the Mbah Gosang tamarind tree has two forms of cultural traditions in the form of a pilgrimage ritual and suronan ritual which in essence involves Mbah Gosang as an intermediary for prayer or tawassul to God. The series of ritual processions has their own symbolic meaning. Generally, people who carry out these rituals have the motivation to improve the economy, look for prosperity in life, and look for clues in dealing with life problems. The function of the ritual itself is as a form of respect for ancestors, cultural inheritance, forms of effort, reminders of death, and means of social integration, while the purpose of the ritual is to draw closer to God Almighty.

The Concept of Spiritual Education in Surah Ibrahim Verses 35-41 According to Muhammad Quraish Shihab

This researcher examines the concept of spiritual education according to Muhammad Quraish Shihab in surah Ibrahim verses 35-41 and the relevance of spiritual education in the present context. This type of research is library research and data collection is done by the method of irfani (Sufism) and analysis approach. Data analysis was performed with inductive analysis techniques, which are drawing conclusions by departing from specific interpretations towards general conclusions. While interpretative is to look for the meaning behind the explicit and implied meaning. The results of the research show that the concept of spiritual education according to Muhammad Quraish Shihab in surah Ibrahim verses 35-41 uses the irfani method (tasawuf science) and analysis approach so that it can be seen the meaning of the material and the values ​​of spiritual education contained in surah Ibrahim verses 35-41 namely the value of faith, worship, patience, sincerity, gratitude, and morals. The relevance of spiritual education in the present context of diversity in Islam is the first meaning of the rituals of prayer, fasting, zakat, and pilgrimage. If the rapid development of technology and communication as human beings are required to commemorate each other, advise that they always do the right thing and stay away from the sin. So, current technological developments by looking at spiritual education in the face of social media which are viral can we avoid but must be multi-channel in overcoming the challenges of globalization.

المعبودات الهندية القديمة على الاوانى المقدسة (سفينة الأضحية) فى العصر المغولي الهندى (932/1274هـــ )-(1526/1858م)

بالبحث دراسة لعدد (5) الاوانى المقدسة التى ترجع إلى العصر المغولى الهندى من عمل الباحث وشملت الدراسة على مقدمة ودراسة وصفية تحليلية لتلک القطع وتبين منها مايلى : عرفت الهند فى العصر المغولى العديد الطقوس الدينية المختلفة سواء کانت تخص العبادات الدينية لديهم وهى کثيرة بسبب کثرت الديانات والمعبودات فى الهند ونتجى عن ذالک وجود کثر الطقوس سواء کانت فى الزواج او مراسم الاحتفالات بالاعياد او فى الجنائز او فى الطقوس الخاصة بالحج وأن تلک الاناء الذى يتحدث عنها البحث يخص الطقوس الخاصة بالحج وهو لحمل الماء النهر المقدس لاستخدامة فى طقوس الحج ويختلف هذا الاناء عن غيرها لانة يحمل زخارف کثيرة المعبودات الهندية المختلفة . Abstract : The study was conducted by researching and examining the number of five pieces of sacrsd vassels dating back to the indian maghal era from the work of the study included a descriptive analytical study pieces In the maughal period india was known for many different religious rituals when the belonged to their religious worship which in multiple because of the many religions and idols in india as a result there are many rituals wheter in marriage or funerals or in the rituals of pilgrimage the vessel presented the research is specific to the beliefs of the pilgrime which is to trasfer water from the holy river for use in the beliefs of the pilgrimage this vessel is different because it carries multiple decorations of different indian deities

Pilgrimage and Visual Genre: The Architecture of Twentieth-Century Roman Catholic Pilgrimage in Scotland

As Roman Catholics gained confidence in twentieth-century Scotland, they revived pre-Reformation shrines and pilgrimages and created new shrines with transnational connections to the modern Catholic world. Three sites in this campaign were Carfin, a new pilgrimage center based on Lourdes; Whithorn, site of medieval pilgrimages to Saint Ninian; and Dunfermline, associated with the canonized Queen Margaret of Scotland. Each had different meanings for Scottish Catholicism. The landscapes of these shrines included proposed new buildings, completed buildings, including shrines and churches, and existing features, notably caves or grottoes and medieval ruins. Whether found, professionally designed, or made by the clergy and their congregations, these sites framed and ordered pilgrimage rituals and lent them meaning. Seeing common architectural, visual features across these pilgrimages, and drawing on new archival research, we suggest that the employment of recognizable visual genres was a key way of creating a consensus among the faithful. International symbols of saintly presence were remade for the local context, with intertwined religious and political intentions, giving tangible expression to a revived Catholicism in Scotland, and promoting a new vision of Scotland as a Catholic nation.

Stigmatized Identity in The Myth of Dewi Ontrowulan

The dissociation of Dewi Ontrowulan from the pilgrimage site of Mount Kemukus and the participation of women in the sex ritual excite me to explore her myths. Surveying the various myths about Dewi Ontrowulan, this paper seeks to sketch the possibly dominant characterization of her. Besides her absence in providing blessings to pilgrims, her presence at the pilgrimage ritual greatly contributes to the brokenness of women’s bodies there. I apply feminist phenomenology to unveil the hiddenness of crimes against women. Reconstructing a liberating myth of Dewi Ontrowulan necessitates the de-stigmatization of her stigmatized character. A feminist re-reading on her myths hopefully also contributes to the liberation of these women from stigmatization.

My 600 Pound Pilgrimage

This essay studies the TLC channel reality show My 600 Pound Life as a manifestation of the religious ritual of pilgrimage. The influence of popular culture upon religion, and of religion upon popular culture, is well established. Of special interest is the study of ritual, a highly formal discourse and practice. Because of its formal nature, ritual may be found across both sacred and secular texts and practices. Discourses may perform a ritual function vicariously for an audience. When a ritual is of religious origin, it appeals to an audience’s sense of religious meanings and authority. One central ritual pattern, of religious origin but found widely in secular discourse and practice, is the pilgrimage. This essay explains the major formal components of a pilgrimage, and then using a method of rhetorical homology, identifies My 600 Pound Life as formally a pilgrimage. The ideological commitments induced in an audience through formal appeal are discussed in this particular case. The essay shows the value of looking for religious form in the secular, the value of studying pilgrimage specifically, and the value of the method of rhetorical homology.

Ziarah : antara Fenomena Mistik dan Komunikasi Spritual

This article discusses the communication of pilgrimage rituals. "For the Islamic community, the pilgrimage to the guardian tomb is believed to be a tradition. Pilgrimage is an Islamic rite that has taken root in Indonesian society. In conducting this pilgrimage, there are several motivations behind the spirituality behavior seeking this blessing. Sultan's pilgrimage can also be a medium to get kasekten and sacred. Exact power or magic is related to penetrating forces outside the human self. One of the goals of kesakten is to achieve personal goals, namely to gain power or maintain in order to survive from anyone's resistance. In general, there are several motivations that motivate these pilgrims to visit the tomb of Sultan Maulana Hasanudin or Muzawir. Here are some motivations (goals) of pilgrims who are respondents in this study. Some respondents stated that their goal of visiting the Tomb of Sultan Maulana Hasanudin or Muzawir was due to religious traditions. Several other informants stated that they made an arena pilgrimage wanting to know the Tomb of Sultan Maulana Hasanudin or Muzawir. Some pilgrims even came from outside Java. Other motivations include being in prayer, rejecting reinforcements, spiritual conduct