The Role of Dukun in Banyuwangi

The Role of Dukun in Contemporary East Java:
a case study of Banyuwangi dukun
RESE RC! RE"#RT By $ne% &ahony
'aculty of Social Science and "olitics (niversity of &uhammadiyah &alang Decem)er *++*
The Role of Dukun in Contemporary East Java: a case study of Banyuwangi dukun
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The research project upon which this report is based was carried out with the benefit of the ACICIS Study Indonesia Program of which my home university, University of the Sunshine Coast, Queens and, Austra ia, is affi iated! I wou d i"e to e#press my than"s to ACICIS and their staff at $urdoch University for the opportunity to participate in this program! Sincere than"s goes to my ecturer of Indonesian studies at University of the Sunshine Coast, %r Phi ip $ahn"en, for his continuing support and encouragement! ACICIS staff in &ogya"arta have been e#treme y efficient and I e#press my gratitude to them, most especia y to the 'esident %irector, (oost Cote )%addy *(+,, who not on y offered academic and administrative assistance but a so unconditiona emotiona support! To the $a ang ACICIS staff and $uhammadiyah University, who sponsored this research project, I am a so gratefu ! In particu ar, I am indebted to the 'esident %irector, Pa" %anu Patria, for his continuous he p and friendship, and to my supervisor and mentor, %r Achmad -abib, for his enthusiastic interest, he pfu insights and suggestions! I remain forever gratefu to the peop e of .intangan, /anyuwangi for their hospita ity, friendship and humour! In particu ar, to my hosts, Pa" $u Arif and U va, who avished me with hospita ity and too" their responsibi ity for me most serious y! Pa" Arif was a godsend, and a major contributor to this research through his wor" as assistant, trans ator, guide and driver, so to him I am most indebted! $y than"s to 0ic" -erriman, who was carrying out research on the du"un santet "i ings and a so ived in my vi age! -e not on y he ped with my research but a so he ped to "eep me grounded with his 1estern perspective of vi age ife and oca "now edge! I am gratefu to him for my sanity! To my dear friends, Suti"no and $iar, who treated me as a fami y member and a so guided me to some va uab e informants in Purwoharjo, South /anyuwangi, I wish to e#press my sincere than"s and asting friendship! I cou d not have done this research report without the "ey contributors, the informants, and as such e#press my gratitude for their participation, va uab e insights, and their time! 2ne particu ar informant, Pa" -assan A i, generous y imparted his price ess wisdom and fascinating "now edge of /anyuwangi cu ture, and a owed me access to his rare ibrary, for which I e#press profound appreciation! 3ina y, my deepest than"s go to my partner %uncan, who has a ways been there for me! -is infinite patience, unfai ing support and generous efforts in he ping me with this project wi a ways be great y appreciated!
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2.1 Definition and History...........................................................................................................3 2.2 Role of Dukun: past...............................................................................................................6 2.3 Recent Events ........................................................................................................................8 2.4 Literature Revie su!!ary................................................................................................11
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4.1 Definition: present................................................................................................................1' 4.2 ("e Role of Dukun: present................................................................................................23 4.3 Recent Events: effects on t"e role of dukun.......................................................................36
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The dukun, or shaman, is an important figure in"ed with the esoteric wor d of spirits and mysticism! They are practitioners in the areas of a ternative hea ing, sorcery, and traditiona ceremonies and have p ayed a major ro e in Indonesian society! The dukun of (ava base their practice on (avanese mysticism, which is an essentia e ement of (ava+s uniBue cu ture and identity! .eert4+s 5@;As studies of (avanese re igion and cu ture contain comprehensive insights into the ro e of the dukun, however, since then iterature regarding this ro e is imited! The 5@@> murders of some 9AA suspected dukun santet )sorcerers, in Cast (ava is an indication of their e#istence and gives rise to Buestions as to their ro e in (avanese society today! The aim of this research report is to consider the ro e of dukun in contemporary (avanese society and ascertain its significance as an aspect of (avanese cu ture! 3ie d study was carried out in the district of /anyuwangi, Cast (ava, and the data co ected was used as a case study to determine the current ro e they p ay in (avanese society in re ation to that of dukun in iterature! Aspects, such as the varieties of dukunD their methods of practiceD their c ient+s reasons for consu tationsD their statusD and their credibi ity in society, were e#amined! In addition, recent events, such as the dukun santet murders and the post?Suharto po itica and economic instabi ity in Indonesia, were considered in gauging the effects they have had on the du"un ro e and pub ic opinion regarding this ro e! To achieve the aim of this research report, e#isting iterature was reviewed, fie d study was underta"en and iterature theories were app ied to the resu ts of the fie d study! The iterature was considered in re ation to the history and definition of dukun, the cu tura , po itica , re igious and ideo ogica inf uences of (avanese, and the societa effects of the post?Suharto era in Indonesia! The fie d study invo ved conducting interviews with a variety of dukun from various subcu tures, c ients of some of those dukun and members of the pub ic in regards to the ro e of the dukun! The data was ana ysed by comparing and contrasting various aspects of the ro e of present day /anyuwangi dukun to the observations and theories in e#isting iterature! The fie d research was conducted over a four?wee" period, during which time I was based in a vi age in a subdistrict of south centra /anyuwangi! The host of my househo d a so acted as
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my assistant in the capacity of driver and trans ator )when needed, and his oca "now edge and socia s"i s he ped to put informants at ease and gain access to re evant information! /y as"ing members of the pub ic, we were ab e to estab ish the whereabouts of dukun as many were c ients of them and were a so wi ing to be informants for this research! In addition, some dukun directed us to their c ients and some c ients were a ready at the interview sites waiting for a consu tation! A tota of :A informants, from vi ages in nine subdistricts of /anyuwangi, were interviewed with ha f of that number being dukun! A Bua itative methodo ogy was app ied for data co ection consisting of two "inds of participant?observer techniBues! 2ne invo ved forma y interviewing informants as an observer in the capacity of a research student, and the other invo ved posing as a c ient of du"un and participating in their treatment! Interviews with members of the pub ic and c ients of du"un were conducted both forma y and informa y! /y way of these methods and by using different categories of informants, data was successfu y co ected and ab e to be verified! The interviews were based on separate Buestionnaires for each of the three types of informants, dukun, c ients, and members of the pub ic, and consisted of Buestions that were formed in response to issues arising from the iterature review! The data were ana ysed by first separating informants into the three samp es types, dukun, patient of dukun, and member of the pub ic, and grouping them into three subcategories, according to .eert4+s )5@<A, typo ogy of the different socia c asses and subcu tures of (avanese peop e, santri, priyayi, and abangan! The survey Buestions were then summarised and separated into three tab es with tab e 5 app icab e to a the informants, and tab e 9 and 8 app icab e to the dukun informants! The informant data were entered into the tab es in the re evant positions and in accordance with which groups they be onged! Patterns and inconsistencies were noted and compared to theories and observations in e#isting iterature, in terms of variations and confirmations! If differences and variations appeared, they were accepted as aspects and occurrences of the samp e group! If simi arities were found they were accepted as confirmation of continuing traditiona characteristics of dukun mentioned in iterature!
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Theories and observations of various socio ogists, in particu ar .eert4, $u der and /eatty, were app ied to the comparison of past and present ro es of dukun, in terms of the characteristics of their practiceD their statusD and their po itica , re igious, ideo ogica and cu tura inf uences! A so the theories of po itica , economic and socia ana ysts were considered in reference to recent inf uences on the ro e and status of contemporary (avanese dukun! These theories were both cha enged and substantiated in re evance to the ro e of dukun, and used as support in the specu ation of the findings of this study! In app ying the re evance of these theories to the fie d study data this report found that the past ro e of dukun in Cast (ava as practitioners of both white and b ac" magic has evo ved into two distinct ro esD those that practice white magic and those who practice b ac" magic! The generic term *dukun is used for practitioners of white magic, which is based on forms of (avanese mysticism, who are basica y curers and he pers! The sorcerers, or practitioners of b ac" magic are now referred to as *dukun santet! The a truistic duties of the dukun and an increase in demand for their services, has resu ted in their practice becoming more defined as a trade! Characteristics of the dukun ro e, such as the varieties of dukun, their c ient+s reasons for consu tations and their methods of practice have arge y remained the same, however, new "inds of du"un have come to ight and distinct divisions were apparent among dukun in their various be iefs and ideo ogies, and in their projected status! Dukun sti p ay a centra ro e as priest and e der in traditiona (avanese ceremonies yet the ceremonies have changed in how they are conducted! 'ecent events such as the 5@@> dukun santet murders, the Asian monetary crisis, the fa of Suharto and the ensuing economic and po itica turmoi , have caused a corre ation of effects on the ro e of /anyuwangi dukun! The c imate of instabi ity and uncertainty in Indonesia has contributed to socio?po itica conf ict and mass irrationa ity, of which the santet murders are an e#amp e, and raised the eve of suspicion and fear surrounding dukun! Parado#ica y, it is argued that the irrationa ity has caused peop e to see" he p and refuge in the irrationa powers of dukun, hence the increase in demand for their services! 3urthermore, Indonesia+s instabi ity is predicted to continue, indicating a continuing increase in dukun trade and in the significance of their ro e in society!
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In p acing this case study of /anyuwangi dukun in the arger conte#t of (avanese dukun, it can be conc uded that the characteristics of dukun practice have arge y remained the same and the essence of traditiona (avanese mysticism has firm y been retained! -owever, the ro e of dukun has evo ved, diversified and increased in significance as an aspect of (avanese cu ture! In consideration of the imited time frame in which fie d study was carried out, it is recommended that further research be conducted on broader sca e into the ro e of dukun in contemporary (ava to verify the resu ts of this report! $ore time for research wou d enab e the researcher to immerse themse ves into a community and in doing so, achieve a deeper eve of understanding of societa issues and the socia ma"e up of (avanese through the re evant topic of dukun! 1ith more time in the fie d, the samp e si4e can be increased to inc ude samp es from other parts of (ava in order to gain a greater perspective of this important aspect of (avanese cu ture! Through research on the /anyuwangi dukun, this report provides an insight, however sma , into the (avanese psyche as a means to understanding the peop e of (ava and their uniBue cu ture!
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The Role of Dukun in Contemporary East Java:

a case study of Banyuwangi dukun
INTRODUCTION
Dukun, or Indonesian shamans, have been part of Indonesian cu ture since pre?history! They have p ayed a major ro e in Indonesian society as curer, priest, magician, sorcerer, sage and basica y one that can he p a eviate or e iminate both physica and psycho ogica prob ems! Indonesia has e#perienced major changes and inf uences in its turbu ent historyE in terms of re igion, po itics, ideo ogy, economics and cu ture! Throughout these changes the dukun have maintained their significant ro e, one that has evo ved, adapted and diversified, yet a so retained its ancient roots!
Aim
The aim of this research report is to e#amine the significance of the present ro e of dukun in Cast (avanese society! In order to achieve this, e#isting iterature wi be reviewed to determine the re evance of the past ro e of (avanese dukun to that of dukun in /anyuwangi today! An assessment wi be made of the effects of recent events on this ro e through identifying new or changed aspects and pub ic opinion of the dukun practice in the post?Suharto era!
Theoretical basis
'esearch into the past and present ro es of dukun, in terms of the characteristics of their practiceD their statusD and their po itica , re igious, ideo ogica and cu tura inf uences wi be based on the theories and observations of a number of socio ogists, in particu ar .eert4 )5@<A,, $u der )5@=>D 5@@>, and /eatty )5@@@,! A so the theories of po itica , economic and socia ana ysts wi be considered in reference to recent inf uences on the ro e and status of contemporary (avanese dukun!
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The Role of Dukun in Contemporary East Java: a case study of Banyuwangi dukun Background
The (avanese are the argest ethnic group in Indonesia and despite their re igious diversity they have a cu ture and identity steeped in their own form of mysticism and magica ?mystica practices )$u der 5@=>, p! 5,! As such, the (avanese dukun are uniBue in that they base their practices on various forms of (avanese mysticism!
Formulation of new issues
Anthropo ogist, C ifford .eert4 )5@<A,, carried out e#tensive studies of (avanese cu ture throughout the 5@;As that inc udes the (avanese dukun! Since then, iterature about the ro e of (avanese dukun is imited! The 5@@> "i ings of suspected dukun santet )sorcerers, in /anyuwangi recent y brought them bac" into focus )Siega 9AA5D Foveard 5@@>,! Cvident y dukun sti e#ist, but Buestions as to the ro e they p ay in society today remain unanswered in contemporary recent iterature!
Use of research
Ta"ing into account recent events, such as the dukun santet murders and Indonesia+s contemporary po itica and economic instabi ity, research on the ro e of the dukun today and the credibi ity of their practice may we provide an important insight into the Indonesian psyche through a significant aspect of their cu ture!
Location of field research and methodology
The fie d research for this report was conducted in /anyuwangi, the easternmost region of (ava and the heart and of where dukun are "nown to e#ist! Interviews were conducted with a number of dukun, c ients of some of those dukun, and members of the pub ic, the detai s of which wi be app ied to theories in e#isting iterature in this report!
Thesis
It was found that not on y do dukun e#ist in /anyuwangi they are abundant and thriving in this current period of uncertainty in Indonesia! The ro e of the dukun in Cast (ava today is sti one of significance and in many ways has remained unchanged! -owever, their practice has evo ved and has been inf uenced by changing attitudes towards po itics, ideo ogy and re igion! 3urthermore, recent events, such as the Southeast Asian monetary crisis, the fa of Suharto, and the +@> murders of suspected dukun santet, have a so had an effect on the ro e they p ay and the way in which they conduct their present day practice! This study suggests the demand
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for dukun services has increased, as such the significance of their ro e in Cast (ava has increased, yet so too has suspicion surrounding them!
ITER!TURE RE"IE#
In order study the ro e of dukun in /anyuwangi society today, it was necessary to consider e#isting iterature in determining what ro e the (avanese dukun p ayed in the past and trace its origins! As *dukun+ is a genera ised term for a practitioner of mysticism who fu fi s a comp e# ro e, it was important to first estab ish the definition of dukun according to iterature starting with the Cng ish meaning of the term! Fiterature about the ro e of the dukun was then reviewed in terms of their various be iefs, practices and characteristics! Po itica , re igious and ideo ogica inf uences of the (avanese are of further re evance to the (avanese dukun, as too are recent events in Indonesia in re ation to how they may have inf uenced their ro e!
*14 Definition and !istory

According to the dictionary, dukun is the Indonesian term for shaman )Ccho s G Shadi y 5@@9, p! 5;5,! The shaman is ab e to transcend the wor d of the iving and communicate with spirits of the dead! A dominant figure in the pre?modern community the shaman+s ro e is that of *medicine man H witchdoctor+, priest, mystic, poet and master of ceremonies, rites and ritua s! Shamanism is based on the be ief in the supernatura and spirit wor d, and coe#ists with other forms of magic and re igion! It has its roots in *primitive+ or triba societies in regions such as Asia, America, Africa and the $idd e Cast! )C iade 5@<:, 8?=,8:<?:@, Indonesia was once, and in parts is sti , considered to be made up of primitive or pre?modern communities! Indonesian peop e have a ways be ieved in supernatura things such as ghosts, spirits and witchcraft! The origins of this be ief can be traced bac" to pre?history and two forms of be ief that were embraced by the popu ationE animism and dynamism! Animism is the be ief in spirits who reside in human beings, anima s and p ants, and dynamism is be ief in supernatura power! ).eert4 5@<AD $u der 5@@>,
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Dukun or Sorcerer< Current iterature concerning the dukun is arge y based on .eert4+s )5@<A, studies of (avanese peop e and their uniBue cu ture! This wor" contains probab y the most comprehensive studies of the (avanese dukun to date! .eert4 )5@<A, pp! @5,5A<?=, considers dukun and sorcerers to be one in the same, practitioners of both b ac" and white magic, and suggests their power to cure was the basis of their prestige! This report focuses on the white magic aspect of dukun practice, curing and he ping! .eert4 )5@<A, further states that the dukuns power to combat sorcery is no onger effective! Siega +s )9AA5, studies of the dukun santet "i ings, found that the ro e of the dukun has evo ved into two separate entitiesE the sorcerers )dukun santet,, and the hea ers or he pers )dukun,! -e a so states that the dukun santet are more powerfu than dukun and that their power is different from and beyond the spirit rea m of (avanese mysticism! Siega )9AA5, suggests that once dukun engage in b ac" magic they are ob iged to continue to do so as *psychic demand+ becomes overpowering and vengeance through the use of sorcery is the on y possib e way of a eviating the pressure! "ractitioners of =$lmu Java> *Ilmu Java+, or (avanese mysticism is an essentia e ement of (avanese cu ture that is re evant to the practice of dukun and an important aspect of the (avanese psyche! $u der )5@=>D 5@@>, has conducted in?depth research into (avanese mysticism, or *(avanism+! Ilmu Java has its roots in animistic thin"ing and the -indu?/uddhist practices and doctrine of pre?Is amic (ava, but it has a so incorporated e ements of Is am )$u der 5@@>, p! 5:,! There is vast iterature spanning a thousand years of which (avanese tradition is inf uenced )$u der 5@@>, p! 5:,! $u der )5@@>, and .eert4 )5@<A, have differing notions about the practitioners of (avanese mysticism! .eert4 )5@<A, considers that dukun are a so referred to as *orang tua+ )e der,, whereas $u der )5@@>, p! ;A, ma"es a distinction between the two! $u der )5@@>, pp! :8, ;A, refers to the masters and practitioners of (avanese mysticism as orang tua and separates them from dukun! $u der )5@@>, p! ;A, dec ares that dukun are shaman who *cu tivate contacts with an underwor d of b ac"?magica forces+ and contrasts them with orang tua, whom he describes as respected father? i"e figures that provide benevo ent advice and wisdom to their c ients! $u der )5@@>, further argues that a though dukun a so practice (avanese esotericism or mysticism, their power comes from without )the
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spirit wor d, as opposed to the powers of orang tua coming from their inner person, even though he says many orang tua a so consu t spirits! Santri? "riyayi and )angan The (avanese re igious system, in terms of the different subcategories of santri, priyayi and abangan, is a significant factor in understanding e ements of (avanese cu ture that inf uence not on y the be iefs and practice methods of dukun but a so in terms of their credibi ity in the eyes of their c ients and society in genera ! As such it is important to p ace these subcategories in the conte#t of the area in which this study was conducted! Andrew /eatty+s )5@@@, recent anthropo ogica studies, conducted in the 5@@As, focus on varieties of (avanese re igion and cu ture in the area of /anyuwangi! This research is re evant to this study of /anyuwangi dukun as it e#p ains the comp e# ethnic, po itica , re igious, ideo ogica and cu tura inf uences of /anyuwangi peop e! There is much debate among anthropo ogists over the ana ysis and grouping of the different subcu tures and socia c asses that ma"e up (avanese society! This report wi fo ow .eert4+s )5@<A, typo ogy when referring to the different subcategories! .eert4 )5@<A, categorised the (avanese into three groupsD santri, abangan and priyayi! -e basica y defines them as fo owsE the pious $us ims are santri and are usua y among the andowners and more wea thy tradersD the abangan, who ma"e up the peasant masses, are moderate $us ims and have a cu ture that remains rooted in (avanese ancestra tradition and animismD and the priyayi, though a so Is amic, are those who practice a form of pre?Is amic -indu (avanese mysticism, from the south centra (avanese civi isation of the roya courts and government e ite! These re igious inf uences and cu tura patterns have fused and evidence suggests the be iefs and practices of dukun are spread throughout a subcategories of (avanese cu ture! ).eert4 5@<A, p! ><D 5@=8D $u der 5@@>, pp! 5?59D /eatty 5@@@, pp! 9>?8A, 2arieties of Dukun .eert4 )5@<A, p! ><, describes the many "inds of dukun as shown in tab e 5! According to .eert4 )5@<A, pp! ><?=, one dukun usua y practices severa specia ties and are most y men, a though women sometimes become dukun tiban and dukun prewangan. -e further stated that dukun pijat, who are usua y women, and dukun temanten are not considered true specia ists!
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D(,(-
S"EC$ /T6
dukun bayi dukun pijat dukun prewangan dukun tjalak dukun petungan dukun sihir dukun susuk dukun japa dukun jampi dukun siwer dukun tiban dukun wiwit dukun temanten
Midwives Masseurs Mediums Circumcisers umerologists !orcerers !pecialist who cure "y inserting golden needles under the skin Curers who rely on spells Curers who employ her"s and other native medicines #remedies$ !pecialists in preventing natural misfortune #keeping rain away$ Curers with temporary powers as a result of "eing entered "y a spirit %arvest ritual specialists &edding specialists
Ta)le 4: 2arieties of dukun #'eert( )*+,$
*1* Role of Dukun: past

.eert4+s )5@<A, observations provide re evant information regarding (avanese dukun of the past that is important in comparing and contrasting aspects of their ro e to those of the samp e group of /anyuwangi dukun in this research! As such, this report continua y refers to his studies! Reasons for Employing the Services of a Dukun
Master of Ceremonies
Andrew /eatty+s )5@@@, recent studies brief y touch on the subject of the dukun, in the ro e they p ay in the changing ritua s and ceremonies of (avanese cu ture and tradition! The way the ceremony is carried out has evo ved with changing ideo ogies and be iefs and can be arge, sma , forma or informa ! 1hatever form it ta"es, the ob igatory prayer, of which is performed by a dukun or orang tua with a present joining in, is an important aspect of the ceremony! )/eatty 5@@@, pp!8A?89,
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A common (avanese re igious ceremony, in which a dukun or orang tua p ays a centra ro e, is the slametan! The slametan is a communa feast where participants from the community join as a socia group in mutua support for whatever the occasion one wishes to ce ebrate, improve or sanctify, such as a birth, death, marriage, house moving, sorcery and i ness! Traditiona y, a though women prepare the food, the ceremony itse f is a ma e! ).eert4 5@<A, p!55?59,
Helper Curer Ad!isor
Peop e a so see" the he p of dukun for other aspects of their ives that may be a ref ection of societa prob ems! .eert4+s )5@<A, pp! ><?=, descriptions of the varieties of dukun and their specia ties adeBuate y i ustrate the various reasons why one wou d see" their he p in the past! )Tab e 5, In reference to re ationship prob ems of dukun c ients it is re evant to note /eatty+s )5@@@, p! 5>, observation of the socia isation of the /anyuwangi 2sing peop e, who ive in very c ose Buarters and have an emphasis on "inship va ues )/eatty 5@@@, p! 5>,! It was reported in Tempo )9AA5, p! 9<, that peop e such as po iticians consu t a dukun for he p to get e ected into positions of power, as in the case of Abdurahman 1ahid and $egawati Sur"arno Putri! 3urthermore, and especia y if they are successfu , they wi continue consu ting a dukun for advise on their actions in order to "eep their position! $any be ieve it is the war of power between certain dukun that determines who retains power! )Tempo 9AA5, p!9<, &ethods of "ractice As previous y stated, .eert4 )5@<A, p! @5, observed that a dukuns abi ity to cure is the major reason for their prestige! The treatment of dukun c ients usua y consists of two stagesE first the diagnosis and choice of appropriate treatmentD and second, the app ication of the treatment! .eert4 )5@<A, describes numerous forms of curative techniBues of dukun and a so gives e#amp es of the many things a dukun is ab e to do for c ients with their supernatura powers! -owever, he further states that most important part of the treatment is the spe or spiritua power of the dukun! ).eert4 5@<A, pp! @5?5A<,
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/earned Skills A person who has severa dukun specia ties is "nown as dukun biasa or just dukun! The dukun biasa is typica y the descendant of a simi ar dukun! The practice of a dukun is considered dangerous and one has to be spiritua y strong when dea ing with the rea m of the supernatura ! There is a danger of the dukun being destroyed or becoming insane! Thus having a dukun as an ancestor is an indication that the abi ity to hand e such supernatura power may have been inherited! %espite inheriting the abi ity to become a dukun, the necessary s"i s of their practice need to be earnt and vary from dukun to dukun! ).eert4 5@<A, p! >=D $u der 5@@>, p! :>, The Dukun Trade .eert4 )5@<A, considered the practice of a dukun as genera y a part?time job and the dukun as neither poor nor richD one did not have to pay a dukun un ess they were successfu y he ped! 3urthermore, a though dukun are somewhat he d in awe, they tend to be treated with suspicion as peop e often suspect they are either fa"es or sorcerers! In the past, emp oying a dukun for sorcery or b ac" magic usua y came at a high cost and a we off dukun cou d be the sign of a sorcerer! -e a so noted that of his dukun samp e group, a were at east midd e?aged and that dukun genera y draw c ients from outside their vi age, possib y because their powers are more effective with c ients whom they are not otherwise acBuainted! .eert4 )5@<A, pp! >@?@5,
*15 Recent Events

"olitics and Religion The views of a number of authors are considered in re evance to effects that recent events have had on the ro e of dukun today! In his essay, *'itua and Socia ChangeE A (avanese C#amp e+, .eert4 )5@=8, pp! 5:9?5<@, discusses the me ding of various cu tures that ma"e up contemporary (avanese cu ture! -e e#p ains the po iticisation of re igions and ideo ogies through the rise in nationa ism, $ar#ism and Is amic reform and how modern Is am and re igious nationa ism of the twentieth century and has created divisions between groups of ideo ogica i"e?mindedness! .eert4 )5@=8, considers that as a conseBuence, po itica
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ideo ogies widened the gap between the economica y and po itica y sophisticated trading c asses )santri, and the abourers and farmers of the masses )abangan,! 'esearch for this report was main y conducted in the rura vi ages of south centra /anyuwangi! /anyuwangi is a arge area )kabupaten, situated in the easternmost part of (ava, with mountains to the west and coast ine to the south and east! The centra /anyuwangi area is heavi y *2sing+, 2sing peop e are (avanese but what differentiates them from other (avanese, besides their uniBue dia ect, */ahasa 2sing+, is their socia organi4ation and /a inese inf uenced performing arts )/eatty 5@@@, pp!5=?5@,! This area is made up of rura farm and that has a high concentration of pesantrens )schoo s of Ioranic studies, and mosBues! %ue to 5;A years of immigration from other parts of Indonesia )and a so Chinese and Arab merchants,, starting in the 5>AA+s, /anyuwangi has an ethnic mi# of stri"ing cu tura variation! $adurese migrants predominant y inhabit north /anyuwangi, and the hi p antations, and (avanese migrants from centra (ava main y inhabit the south! -ence there are various subcu tures having a mi#ture of anguages and forms of (avanese re igion that coe#ist and interre ate e ements of their diverse traditions! )/eatty 5@@@, pp! 5?:, 5=?5@, A4ra )9AA5, argues the fa of the Suharto regime and the fo owing monetary, economic and po itica crisis has sha"en Indonesia+s nationa integration! -e further observes that in the fai ure of the fo owing succession of governments to re?estab ish po itica and economic stabi ity, there has been further divisions among the socia groups that ma"e up Indonesian society! This increasing division has ed to socio?po itica conf ict not just between different re igions but a so between denominations and schoo s of thought of the same re igion! )A4ra 9AA5, pp! >:?@9, Soetrisno )5@@@, states that Indonesia+s continuing economic and po itica instabi ity since the 5@@> monetary crisis has created wide?fe t prob ems in the ives of Indonesians! -ardest hit have been the rura (avanese vi agers and the major prob ems have been in food shortages, oss of emp oyment, and oss of socia services and agricu tura assistance! )5@@@, pp! 5<8?@,
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Dukun Santet ,illings The effects of Indonesia+s post?5@@= po itica and economic instabi ity have increased socio? po itica turmoi ! Soetrisno )5@@@, states that (avanese vi ages tend to be more po itica y turbu ent than those in other parts of Indonesia! The dukun santet "i ings are a recent significant e#amp e of socio?po itica conf ict and vio ence that, not surprising y, occurred most y in the rura vi ages of /anyuwangi! Siega )9AA5, and Foveard )5@@>, discuss the theories and accusations as to who was behind the dukun santet murders, yet the truth remains e usive! Abdurahman 1ahid, chief of $us im organisation 0ahd atu U ama )0U,, indicated a conspiracy against their organisation by powerfu figures both in and outside the po itica structure! -e be ieved the "i ings were organised by enemies among Is amists, the government, army and Suharto oya ists in order to entice 0U to reta iate, which wou d discredit their organi4ation! 2n the other hand, 0U members and oca vi agers were among the murderers! The po ice maintained the "i ings were an act of revenge at the hands of communists for the "i ings of their members, which began in 5@<;, by oca mi itias comprised of 0U e ements! $ost peop e, however, concur the murders were po itica y motivated and the c imate of instabi ity subseBuent y ed to an increase in vio ence and a *surge of untamed impu ses+! )Siega 9AA5D Foveard 5@@>D A4ra 9AA5, 1itoe ar )9AA5, p! :;, ascertains that it is the few po itica y funded fringe radica s that drive the vio ence! A4ra )9AA5, p! @A, further argues that po itica and economic motives are even behind re igious vio ence in Indonesia and the instabi ity since the monetary crisis wi continue to fue such conf icts and vio ence! Siega )9AA5,, 1itoe ar )9AA5, and A4ra )9AA5, agree that vio ence is a resu t of the irrationa ity that comes to the fore in times of instabi ity! $eit4ner )9AA5, pp! 9@?::, ana yses the troub ing "ey issues under Abdurrahman 1ahid+s government whi e /ird )9AA5, pp! :;?<;, discusses Indonesia+s economic overview since 5@@>! /oth agree there is in" between po itica and economic instabi ity and predict the instabi ity to continue!
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*17 /iterature Review summary

The iterature provided theories and observations re evant to today+s ro e of the dukun in Cast (ava! Dukun are genera y defined as Indonesian shaman! A though they a so used to practice sorcery, dukun and sorcerers are now separate entities and the sorcerers are referred to as dukun santet. The be iefs and practices of (avanese dukun are based on (ava+s own form of mystica practice, *ilmu Java+ or (avanese mysticism! Practitioners of ilmu Java practice white magic and are a so referred to as orang tua. (avanese peop e have a diverse cu ture, steeped in mysticism, with a heritage made up of different re igions, ideo ogies and socia c asses and can be basica y grouped into three subcategoriesD santri, priyayi and abangan! Dukun are main y men and one man usua y practices severa dukun specia ties! They p ay a centra ro e as priest and mystic in traditiona rites and ceremonies and a so offer their services as he per, curer and advisor! Dukun practice methods are varied, however, it is the spe or power of the dukun that counts most! The capacity to become a dukun is typica y inherited though the s"i s of practice need to be earned! Dukun usua y practice their trade in a part? time capacity, are at east midd e?aged and are neither rich nor poor! They are more renown outside their regions and are treated with suspicion, as peop e be ieve they are either fa"es or sorcerers! 'e igion in (ava has become po iticised and divisions have emerged among socia groups of various ideo ogies! Since the fa of Suharto in 5@@>, there has been economic and po itica instabi ity that has produced further divisions among socia groups and created socio?po itica conf ict! Indonesia+s instabi ity is the cause of mass irrationa ity that at times resu ts in po itica y motivated vio ence, as in the case of the dukun santet murders! Cconomic and po itica instabi ity in Indonesia is set to continue a ong with the associated socio?po itica conf ict!
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%ET&ODO O'(
514 Research &ethods

Materials used
In reviewing the iterature Buestions emerged as to whether the dukun ro e has changed, evo ved or remained the same! Questionnaires were compi ed for use in interviews with informants! The Buestions were in regards to the varieties of dukun, their methods of practice, their c ient+s reasons for consu tations, the current status of dukun, their credibi ity, and whether there has been an increase in consu tations since 5@@>! Three different Buestionnaires were created for use in interviews with three types of subject samp esE dukunD c ients of those dukunD and members of the pub ic!
"amples used and operational !ariables
The time frame for data co ection was four wee"s and the dukun of /anyuwangi district were used as a case study with which to conduct the fie d research! The subject samp es were informants from 99 different vi ages in nine subdistricts of /anyuwangi and consisted of 5@ dukun of varying persuasions and abi ities, a tota of 58 c ients of seven of those dukun, and eight other members of the pub ic! The informants inc uded emp oyed, unemp oyed, educated, uneducated, and were of both genders ranging in age from 5< to >9 years! /y interviewing three different groups of informants information was verified and a broad perspective of opinions was ta"en into account! C#tracts from some of the interviews are used in the report with re evance to the conte#t of issues discussed in various sections! A interviews formed the basis for the ana ysis of this research!
Method of data collection
'esearch was conducted using a Bua itative methodo ogy with a natura istic approach and inc uded the use of two "inds of participant?observer techniBues for data co ection! The first techniBue, observer?as?participant, invo ved conducting interviews with various dukun, c ients of some of those dukun and members of the pub ic, in the researcher+s capacity of a 1estern student! The second techniBue was participant?as?observer where I posed as a c ient of the
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dukun, observed and underwent treatment and was ab e to as" the survey Buestions and co ect data in a natura and unthreatening manner!
41 2illage friends on return from the river *1 2illage friends farewell me
Techni#ue of sample collection
%uring the fie d research I ived with a young fami y in a vi age, in the subdistrict of 'ogojampi! A slametan was he d in my honour to we come and b ess my stay there! 0eighbours and e#tended fami y of my host fami y attended the ceremony and it was a good introduction to becoming a member the c ose?"nit vi age community! I accepted count ess socia invitations from the friend y peop e of the vi age, whose main source of income is based on farming and bas"et weaving! $uch of my time was spent weaving bas"ets, sharing mea s, washing c othes and bathing in the river, and p aying ate afternoon vo eyba ! I gained their trust and friendship and benefited from their openness with some of them becoming informants for this research, through informa interviews conducted over time!
51 &y host family
$y */apa" "os+ )head host of the househo d,, Pa" Arif, offered his he p as my research assistant and as such sought out dukun and some of their c ients, too" me to them and he ped trans ate the interviews into /ahasa Indonesia for my benefit! Pa" Arif+s efforts were inva uab e as his oca "now edge, socia and anguage s"i s were ab e to he p put informants
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at ease, thus gaining access to re evant information! 3urthermore, he he ped remind me what information was needed from informants at interviews and a so he ped in reca ing and e#panding on detai s of the interview from fie d notes once we were home!
$e!ices used in data collection
As we as note ta"ing, a tape recorder was used to record some of the interviews in order to he p reca what had been said! Photographs were a so ta"en of some of the informants! -owever, because many of the interviews were conducted in a c andestine fashion the opportunity to record them or photograph was scarce! -ence, it was necessary to re y on both Pa" Arif+s and my own memory!
Techni#ues of analysis
The research data were ana ysed by first categorising the informants into three groupsE dukun H orang tua, c ients of dukun, and members of the pub ic! Then they were categorised into three groups according to .eert4+s )5@<A, definition of the subcategories and socia c asses of (avaneseE santri, priyayi and abangan! 2nce they were categorised, the survey Buestions were then summarised and separated into three tab es )refer to chapter :,! Tab e 9 is app icab e to a the informants, and tab e 8 and : is app icab e to the dukun informants! Tab e 9 ists a the informants and their answers to some of the genera survey Buestions! Tab e 8 was divided into the three sections according to the subcategories of which each dukun be ongs, santri, priyayi and abangan, and pertains to the varieties of dukun and their specia ties! Tab e : was a so divided into three subcategories and pertains to the various dukun treatment methods, in genera !
Acceptance and re%ection decisions
The informant data were entered into the tab es in the re evant positions, in accordance with which groups they be onged! The data in the tab es were ana ysed by discerning the patterns and inconsistencies and comparing them with e#isting theories out ined in the iterature review! In genera , when differences and variations appeared, they were accepted as aspects of the samp e group and an indication of changes! If simi arities and consistencies were found they were accepted as confirmation of continuing traditiona characteristics of dukun mentioned in iterature! 3urther opinions and observations of informants were a so app ied to the theories in iterature and the proposed theories in this report, and a subjective judgement was made in respect to the corre ation of issues behind the changes in the dukun ro e!
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51* "ro)lems
Some prob ems encountered whi e conducting the research were Buite substantia and warrant consideration in the eva uation of the findingsE 3irst y, the initia reaction of dukun to being interviewed by a foreign student was one of suspicion as it is an unusua occurrence! Dukun refused to be interviewed in three instances due to fears about the intentions of the research! It soon became c ear that it wou d be best to approach some dukun as a patient or c ient! /oth my assistant and I became adept at assessing the situation and deciding on which identity to adopt in each case, that of a research student or a c ient! A though basing the interviews on previous y prepared survey Buestions, it was found that in a ot of cases some of the Buestions became irre evant! -owever, in a cases they paved the way for further *impromptu+ Buestions gaining deeper insights re evant to this report! In posing as a c ient for many of the dukun interviews, I had to re y on memory to as" the survey Buestions! As a resu t, not a the Buestions were as"ed, especia y in reference to methods of practice and reasons for c ient+s consu tations! In most cases, answers to such Buestions were genera ised and it shou d be noted that dukun might use other methods of treatment and he p c ients with other prob ems that were not inc uded in the tab es! Second y, as previous y stated, the main anguage spo"en in centra /anyuwangi is the oca dia ect of /ahasa 2sing, fo owed by (avanese and then /a inese rather than /ahasa Indonesia! Peop e in genera spea" a mi#ture of a the above and Buite a number of dukun informants were not we versed in /ahasa Indonesia! I on y spea" Cng ish and /ahasa Indonesia, and as such was most re iant on the trans ation and interpretations of Pa" Arif! Thus the degree of information ost in the trans ation is of un"nown Buantity! Fanguage was not a prob em with the other informants as there was usua y someone e se around to he p trans ate a word or two into /ahasa Indonesia and my time with them was ess imited and more informa ! The subjectivity of what individua dukun considered white and b ac" magic produced *grey areas+ where the practices over ap! $ost dukun interviewed c aimed to never use spe s that were not ethica y sound, for e#amp e, if a c ient wanted a spe to ma"e someone they were attracted to fa in ove with them, the dukun wou d first oo" up the birth dates of both parties in their (avanese numero ogy boo"s to determine if they were suited! If they were not suited
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the dukun wou d refuse to he p! 2ther dukun who a so c aim to be ethica y sound had no Bua ms in he ping a c ient whether the match was suitab e or not! Such subjectivity cou d be e#tended to other matters of ethics i"e he ping a po itica candidate win an e ection! )pers!com! informants 88D 9D 5D 55, It was important to ana yse aspects of the ro e of dukun in terms of their p ace in the (avanese re igious system, santri, priyayi and abangan, as their varying be ief systems fe natura y into these categories! -owever, the boundaries were again b urred, especia y in regards to c ients of dukun and members of the pub ic, and the determining of which group each informant be onged can be considered subjective! As my research was on y conducted in /anyuwangi and heavi y re ied on e#isting iterature in comparing the dukun informants to dukun in other parts of (ava, it can on y be considered as a case study samp e! 3urthermore, as the majority of the dukun santet "i ings occurred in /anyuwangi, this factor may have had a greater inf uence on the informants of that area as opposed to e sewhere in (ava! Therefore this research of dukun cannot be considered as typica of (avanese dukun in genera !
RE*U T* an+ DI*CU**ION
As previous y stated, dukun are practitioners in the areas of a ternative hea ing, sorcery and ceremonies, and a so act as both spiritua and practica advisors! .iven that Indonesian cu ture has a history steeped in magic, mysticism and superstition, where traditiona rites, ritua s and ceremonies a ways have been and continue to be commonp ace, it is reasonab e to assume that the ro e of the dukun is one of significance and importance in Indonesian society! This chapter wi present and discuss the resu ts of this study! The first section of this chapter see"s to determine the definition of dukun today, in terms of their identity! The fo owing section contrasts and compares various aspects and characteristics of present dukun practice with those of the past! The fina section discusses the inf uences of recent events on the ro e of the /anyuwangi dukun.
-nformant
Dukun @DA .
!kills /earned
!antri . 0riyayi.
1ge
2ull3time .
4ccupation
-ncrease in clients
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)Bu 5 2emale6
Mas. 0ak 5 Male$ 41 "ak B1 *1 "ak .1 89 0ak J9 <9 0ak 9 :9 0ak !9 +9 0ak R9 D1 "ak ,1 E1 Bu $1 :1 "ak S1 ),9 0ak C 441 "ak S1 4*1 "ak S1 )89 0ak 29 471 "ak T1 ):9 0ak =9 481 Bu 1 4D1 "ak !1 )79 Bu @9 4:1 "ak &1 *+1 "ak &1 *41 Bu &1 >>9 Mas !9 >89 Bu @9 ><9 0ak B9 *91 "ak -1 >+9 Bu M9 >B9 Mas 1 >79 Mas !9 >*9 0ak M9 8,9 0ak 19 8)9 Mas 9 8>9 0ak %9 55 &as -1 571 "ak B1 8:9 Bu !9 581 Bu S1 5D1 "ak J1 879 0ak 19 5:1 "ak R1 <,9 0ak 19
#rang Tua @#TA Client #C$ . Mem"er of 0u"lic #M0$ educated #ed$ #T D C #*$ C @*$ C #*$ #ed$ M0.C?s "rother D D #T M0 #ed$ #T #T M0 #ed$ D M0 #ed$ D #T M0 #ed$ D D D M0 #ed$ C #*4$ #ed$ M0 A C #ed$ #T C #*9$. M0 #ed$ C #*9$ #ed$ C #*9$ #ed$ C #4$ #ed$ C #44$ #ed$ M0 #ed$ M0 #ed$ #T #T C?s Mother #57$ D #T C #:$ #ed$ #T M0 #ed$
1"ilities -nherited #-h$ 6es @$hA -o @$hA
1"angan. 4ther Santri Buddhist 1"angan 1"angan !antri !antri "riyayi )angan Santri !antri santri Santri !antri )angan 1"angan )angan Santri !antri "riyayi )angan )angan 0riyayi !antri !antri "riyayi 0riyayi 0riyayi 0riyayi !antri !antri !antri 0riyayi "riyayi Santri 1"angan )angan Santri 0riyayi "riyayi !antri 9+s 8+s :,s <,s >,s <,s 9+s 7+s 7+s :,s 7+s 9+s >,s 9+s 8,s 8+s 8+s >,s 7+s 9+s 8+s >,s <,s 8,s D+s >,s 8, >,s 8,s >,s >,s +,s *+s D+s +,s 5+s 7+s 8,s E+s 8,s
0art3time Dukun "artCtime "artCtime Teacher 'armer 2arm worker ; ; ; Dukun Dukun 'armer 2arm . "usiness 'armer 'armer Teacher 'armer 1rmy soldier Dukun 'armer Teacher 'armer Dukun Dukun Bank worker Em"roiderer 2armer 'armer !eaman 2armer !hop owner Business owner !eamen Teacher Cultural specialist 'armer Basket weaver 'ullCtime 'ullCtime Business owner 'ullCtime !hop owner. teacher
since )**7 monetary crisis 6es 6es ; =es =es ; -o always )usy 6es 6es F o 6es -o always )usy ; 6es o6 always "usy -o always )usy 6es ; -o 6es 6es =es o6 always "usy o6 always "usy 6es o6 always "usy ; ; =es =es =es ; 6es F 6es o6 always "usy 6es F 6es =es 6es =es
6es @$hA 6es -o @$hA -o @$hA 6es @$hA -o -o 6es @$hA -o -o -o
'ullCtime 'ullCtime "artCtime "artCtime "artCtime "artCtime 'ullCtime "artCtime "artCtime 'ullCtime 'ullCtime
-o
"artCtime
6es 6es 6es 6es 6es
"artCtime 'ullCtime
0o+s 5?:A J individua informant number! K J Started practicing as dukun in 5@@>! L J Buestion not as"ed Ta)le *: 0eneral $nformant $nformation
714 Definition: present

Dukun or Sorcerer< The dukun, or shaman, is one who is c ose y in"ed with the esoteric wor d of spirits and mysticism and was an important figure in the pre?modern community! Fiterature and this study suggest the ro e of the dukun has not on y survived its primitive origins but has evo ved, diversified and adapted to modern Indonesian society! The peop e of /anyuwangi use the
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generic term dukun to define practitioners of white magic who he p and cure! Orang tua )e der, and orang yang menolong )one who he ps,, are a so genera y referred to as dukun! Consistent with the theories of .eert4 )5@<A, and Siega )9AA5,, peop e interviewed in /anyuwangi identified practitioners of b ac" magic as dukun santet and not practitioners of ilmu Java. 6arious informants are of the opinion that, whi e a dukun has the power and "now edge to practice sorcery, once they do, they re inBuish their dukun powers and a truistic intentions and become so e y a sorcerer! This view is consistent with Siega +s )9AA5, observations! It can be argued that /anyuwangi dukun may have further separated these ro es through fear of condemnation and accusations of sorcery in ight of the dukun santet "i ings! 0everthe ess, in /anyuwangi, pub ic opinion and the opinion of dukun today is that there is a c ear distinction between dukun and dukun santet, with the former being a truistic and the atter "nown to be sorcerers! )pers!com! informants 99D 9:D 9<D 88,
8>?year?o d army so dier )member of the pub ic,, Pa" &!, does not be ieve in doctors and said that was the view of most so diers! -e said that if he is sic" or has a prob em he wou d consu t a dukun but not a dukun santet! -e has been to many "inds of dukun and said that it+s the usua thing to do! Pa" &! e#p ained that there are dukun that consu t spirits or jin but not satan as distinct from dukun santet,+ who are no good+! -e said dukun santet do not ma"e friends with neighbours and that is how you "now if a dukun uses b ac" magic or white M as" a neighbour! Pa" &! wi on y go to those using white magic )pers!com! informant 5;,!
"ractitioners of =$lmu Java>: dukun or orang tua< As previous y identified in tab e 5 and referred to in tab e 8, there are many "inds of dukun of differing persuasions that use various methods of practice! The majority of dukun interviewed common y base their practice on *ilmu Java+! There are numerous boo"s associated with ilmu Java of which practitioners often refer! Fiterature inc udes mystica boo"s of spe s and mantera )chants,D auspicious datesD rajah, symbo s or *designs with mystica properties+D (avanese numero ogyD and traditiona medicine and remedies )Ccho s G Shadi y 5@@:, p! ::<,! Such iterature is typica y written in high (avanese anguage and is avai ab e in boo"shops in (ava! There has been debate, both in iterature and among dukun informants, over the tit e of practitioners of ilmu Java as to whether they are ca ed *orang tua+, *dukun+, or *sorcerer+!
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A though the genera pub ic considers them to be dukun, 5A of the 5@ dukun interviewed considered the term offensive and preferred to be ca ed *orang tua+! Those preferring the tit e *orang tua+, distance themse ves from their perception of those who ca themse ves *dukun+! 3urthermore, a dukun )and orang tua, interviewed, distance themse ves from dukun santet or sorcerers! Interesting y, eight out of the ten dukun, who prefer the tit e orang tua, were comfortab e in being interviewed by a research student! 2ther dukun were perceived to be more cautious of my presence and as such I opted to consu t most of them as a patient or c ient! %espite the differing views on the c assification of the various practitioners of mysticism, dukun basica y practice different forms of ilmu Java! This report wi adopt the genera pub ic+s termino ogy for dukun, orang tua and sorcererD and use the generic term dukun when referring to both orang tua and dukun, and dukun santet for sorcerers! Santri? "riyayi and )angan Consistent with .eert4+s )5@<A, observations, the differing cu tura patterns and re igious be iefs of santri, priyayi and abangan can sti be identified among dukun informants! In some respects the boundaries have merged, however, various e ements, name y their be ief in mysticism, can be recognised in a of them! &et in other respects, they are distinct y different in each subgroup, inf uencing how the various dukun conduct their practice and, more so, how they wished to be perceived! These distinctions are a so ref ected in the tit e preferences of each dukunD orang tua or dukun! Their methods of practice can be bro"en up further to i ustrate the distinctions and commona ities of the three groups! )refer to tab e :, 1hether santri, abangan or priyayi, of the informants interviewed, a e#pressed a be ief in mysticism and the possibi ities of the supernatura , to varying degrees! The various be iefs of the dukun informants were ref ected in their answers to the interview Buestions that, in most cases, c ear y determined the subcategory to which they be onged! Seven of the dukun informants were santri and preferred to be ca ed *orang tua+! 3ive were priyayi and three of those a so preferred the tit e *orang tua+! The remaining dukun informants were abangan, with the e#ception of one /a inese /uddhist -indu, and did not mind the tit e *dukun+, indeed some showed pride in their dukun status! )Tab e 9,
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Severa santri informants did not deny the possibi ities of dukun powers but insisted they persona y on y be ieved in .od and Is am and on y ever sought the advice and he p of orang tua! -owever, those particu ar interviews too" p ace in the presence of kiai )teachers of Is am,, inc uding one kiai that was a dukun H orang tua and practiced e ements of (avanese mysticism! This insistence suggests either an under ying fear of pub ic y revea ing be iefs that may contradict Is am, or a righteous assertion of their faith and piety in opposition to such be iefs!
Pa" C! )9> years o d ? member of pub ic, is a santri and teaches Cng ish at a pondok pesantren )Is amic boarding schoo ,! -e had offered to ta"e me as a guide to a we ?"nown dukun prewangan )tab e 5, in his vi age! I interviewed him at the pesantren where he wor"s, about his views in regards to dukun! The interview too" p ace in the presence of the kiai and another teacher at the schoo ! -e seemed nervous about my Buestions and "ept saying it was the kiai I shou d interview! Pa" C! said he does not be ieve in the powers of dukun and says he on y be ieves in fate, as .od+s wi ! -e ac"now edges that dukun can spea" to spirits but not satan! 2nce we were a one, however, he admitted to emp oying the services of dukun on three separate occasionsD different dukun for different reasons! I went as a c ient to a dukun prewangan )tab e 5, with Pa" C! and afterwards he said he was scared when the spirit spo"e through the dukun M even though he thought the dukun was a fa"e )pers!com! informant 58,!
2arieties of Dukun and their specialties The past varieties of dukun mentioned in .eert4+s )5@<A, tab e 5, studies sti e#ist today though this study observed variations and additiona categories of dukun! It was further found that, in "eeping with tradition, individua dukun have the abi ity to practice various "inds of specia ties and that dukun are usua y ma e! -owever, variations and e#ceptions were found to contrast with .eert4+s )5@<A, theories in the gender ro es of dukun and in what constituted *true specia ties+ in the ro e of dukun pijat and dukun temanten )tab e 5,!
S"EC$ /T$ES /ove matters @dukun percintaanA
S -TR$ *6 )>6 8< B
"R$6 6$
B -0 - G#T!ER >6 76 )+6 >,
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The Role of Dukun in Contemporary East Java: a case study of Banyuwangi dukun (se licking or sucking to cure @dukun %ilatA Relationship pro)lems Business advice $nvulnera)ilityHpower Cure with traditional remedies @dukun %ampiA 'ind lost o)Iects Tell Hpredict things a)out others eg1 $dentity of a thief &edium @dukun prewanganA Divination through cards @dukun lintrikA !eal through massage @dukun pi%at& Cast spells @dukun %apaA )B6 8B ))6 )>6 )B6 8<6 8B )*6 8* B6 )*6 886 8* *6 ))6 )>6 )B )) )6 *6 8< )6 *6 ))6 )>6 )B6 8< )6 *6 )) )6 *6 ))6 )>6 )B6 8<6 8B B6 )*6 >:6 886 8* 88 B6 >:6 886 8* >:6 88 >6 )<6 )+6 >,6 >) 76 8+ 76 )+6 >,6 >)6 8+ )<6 )+6 >,6 >) 76 8+ >6 >, >6 76 )<6 )+6 >,6 >)6 8+ )*6 >: 886 8* )*6 >:6 886 8* >6 8+ >6 )+6 >,6 8+
0o+s 5?8@ J individua informant number Ta)le 5: Dukun specialties
It was found that members of the pub ic often referred to a particu ar "ind of dukun not mentioned in iterature! The *dukun percintaan, or ove specia ist, who specia ises in spe s to bring together coup es for marriage! .eert4 )5@<A, identified dukun susuk as curers, today they are more renown for inserting go den need es under the s"in to enhance one+s attractiveness )tab e 5,! The ro e of dukun percintaan cou d be considered mere y a rec assification of dukun temanten and dukun susuk! If that is the case, the specia ty practiced by dukun percintaan is common y practiced by many dukun and it cou d be argued that some dukun may be more specia ised in this area to warrant a tit e and thus be true specia ists! Another variety of dukun, not identified in the iterature, is the dukun lintrik, who use cards, with mystica symbo s on them, to divine answers to c ient+s Bueries! Dukun lintrik can be compared to tarot card readers now preva ent in 1estern cu ture! Two dukun lintrik were interviewed, one of whom a so practiced other specia ties, and both were women! 2ne further category of dukun, found in this study, is the dukun jilat, which is a term for one who ic"s or suc"s as a form of treatment! Two dukun informants mentioned emp oying this techniBue,
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however, one of them in particu ar, informant 5@, was common y referred to as a dukun jilat! A though he does use other methods of treatment, he perhaps uses this techniBue often enough to warrant this tit e! As in the past, an individua dukun usua y has the abi ity to practice various "inds of specia ties! $ost of the dukun interviewed combined the specia ties of dukun pijat, dukun prewangan, dukun japa, dukun jampi, and dukun percintaan! A though ab e to successfu y practice various specia ties, individua s were considered more s"i ed in particu ar areas of e#pertise! )Tab e 8, In contrast to .eert4+s )5@<A, theories, one particu ar informant was a ma e dukun pijat, which was traditiona y a fema e ro e and not considered a true specia ty! 3urthermore, his two brothers were a so dukun pijat and a three inherited their abi ities from ma e ancestors! According to testimonies of other informants, his abi ities to cure appeared miracu ous and as such he is considered a true specia ist with supernatura power!
Pa" (! )santri, does not i"e to be referred to as a dukun but rather describes himse f as one who hea s through massage or orang tua! -e is about :A years o d and is one of three brothers who a have the gift of hea ing, however, Pa" (! is the most famous of the three and said to be the most successfu ! -is abi ity to hea was passed down from his ma e ancestors who a so taught him the art! -e is renown for the abi ity to hea bro"en bones, at times, within days of them having been bro"en! $any vi agers from his home vi age, .intangan, testify to his ama4ing hea ing power! 1hen interviewed, some of Pa" (!+s c ients attested to his s"i s as they had persona y e#perienced his hea ing power with fu recovery! These patients inc uded $as Suti"no from Porwoharjo, who had suffered a bro"en co ar bone, %ewi from .intangan, who had a bro"en wrist, 'ita from .intangan, with hip disp acement, and U va from .intangan, with sic" chi dren of various i nesses! Peop e a so testified to other successfu cases of hea ing inc uding a man from (a"arta who cou d not wa " or move free y for 8 years as a resu t of an accident! -e was brought to Pa" (! and stayed in the vi age for one month of treatment and comp ete y recovered! $any accident victims are ta"en to Pa" (! inc uding peop e with open wounds, bro"en bones and para ysis and he is ab e to hea them! Interesting y, he a so said he is ab e to cure peop e who are victims of sorcery using herba remedies of traditiona (avanese medicine! )pers!com! informant 8=,
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C#cept for four women, the dukun informants were a men! The two dukun lintrik both happened to be women, however, it was not certain if this ro e is specifica y he d by women! Two out the si# dukun prewangan interviewed were women and there was another we "nown fema e dukun prewangan that refused a reBuest for an interview! 3rom this sma samp e group it cou d be considered that today it is more common for fema es to fi these particu ar ro es! The varieties of dukun and their specia ties have re ative y remained unchanged and a few new "inds have emerged! Some variations have been noted, another one being a tit e change on yD the tit e for circumciser is now more common y "nown as dukun sunat. $ost dukun informants in this study had the abi ity to practice various specia ties yet may be more adept in one in particu ar fie d! The dukun pijat informant and his brothers may be an e#ception to the norm, in that this ro e was traditiona y a woman+s ro e and not considered to be a true specia ty, yet cou d a so be an e#amp e of changing ro es! The ro e of dukun is sti ma e dominated, however, today it is not unusua for women to be dukun prewangan and now dukun lintrik!
71* The Role of Dukun: present

Reasons for Employing the Services of a Dukun As we as hea er, a dukun traditiona y fu fi s the ro e of priest and *go between+ to the spirit wor d at various ritua s, rites and ceremonies! The dukun can a so he p so ve the prob ems of c ients in many areas of their ives and improve various situations! The dukun today sti perform most of the specia ties of past dukun! Prob ems of dukun c ients that were typica in the past may sti e#ist in the present but the needs and wants of dukun c ients have natura y evo ved with time and changing conditions!
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The Role of Dukun in Contemporary East Java: a case study of Banyuwangi dukun Master of ceremonies
According to /eatty )5@@@, pp! 8A?89,, a dukun or orang tua p ays a centra ro e in the slametan, that is sti a major tradition in (ava, however, the way in which it is now conducted has evo ved! In "eeping with /eatty+s opinion, the two slametans that were he d in the vi age for the occasion of my arriva and departure i ustrated the "ey ro e of the dukun and the changes in tradition! They were both informa affairs and the second slametan, in contrast to tradition, was for women on y, with the e#ception of the ma e dukun! %espite the informa ity of these slametans, the speech and prayer performed by the dukun were indeed the centra part of the ritua !
71 Slametan for my arrival 91 Slametan for my departure
Helper Curer Ad!isor
The reasons why peop e consu t dukun re ate to prob ems in their persona ives but can a so ref ect the current prob ems in society! $ajor prob ems today such as unemp oyment, oss of socia services and food shortages, have resu ted in financia difficu ties, re ationship brea"downs, poverty, stress, and i nesses! The main prob em areas can be genera ised into common themes! These themes were succinct y summarised by Pa" /! who e#p ained that there are five main areas in which peop e be ieve dukun can he pE in ove mattersD business mattersD strange i nesses be ieved to be caused by sorceryD socia re ationships such as disputes and prob ems with neighbours, friends or fami yD and desire for physica strength and invu nerabi ity )pers!com! informant 9:,!
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This study found that business and financia issues are major reasons why one see"s the he p of a dukun today! Sometimes peop e be ieve sorcery, initiated by a competitor, can be behind such prob ems! I ness is another reason with most informants saying that if they became i they wou d first go to a doctor to be hea ed before consu ting a dukun! If the doctor+s treatment proved unsuccessfu or another i ness emerged in p ace of the origina i ness, then the informant wou d see" the he p of a dukun! Contrary to opinions of Siega )9AA5, and .eert4 )5@<A,, dukun sti have the power to combat sorcery and many informants testified to this! In some cases, peop e went direct y to a dukun rather than a doctor! This occurs when c ients have symptoms be ieved to be typica of sorcery, or considered *strange+ such as disorientation, confusion and fevers, or a b oated stomach! Some informants c aimed that doctors sometimes admit they cannot he p because they a so be ieve sorcery to be the cause! Treatment by a dukun is a so cheaper than going to a doctor and often more convenient! This may a so be a contributing factor as to why one wou d go to a dukun rather than a doctor! )Siega 9AA5, 3rom persona observation of 2sing communities, there does not seem to be a term in Indonesian eBua to 1estern perception of the meaning of the word *privacy+! %espite the admirab e to erance eve s of most Indonesians, prob ems regu ar y emerge in socia re ationshipsD between friends, fami y members, neighbours and wor" co eagues! Dukun are sometimes consu ted in response to such prob ems and can advise on so utions, as we as he p ease the tension, or dispe the vo ati ity of the situation with a spe or two! 3urthermore, as it is usua y a person "nown to the victim who initiates any sorcery it is best to reso ve any differences ).eert4 5@<A, p! 55A,! )Siega 9AA5, Some dukun informants said they regu ar y consu t c ients see"ing supernatura powers of invu nerabi ity! C ients such as po itica candidates and those in the armed forces sought he p to get them e ected into positions of power or to ma"e them invu nerab e to physica dangers presented in their fie d of wor" or trave ! )Tempo 9AA5, p! 9<,
Pa" S! has c ients who come from /a i, Surabaya and (a"arta! Peop e main y come to him for reasons such as wishing for success in business or in getting accepted into university! If c ients are sic" and unab e to be cured by a doctor he wi b ess some water for them to drin" and c aims this wor"s! -e said he has many c ients from the armed forces as"ing for safe passage! -e wi not he p cheating customers such as po itica figures wanting supernatura power as he deems this unethica ! )pers!com! informant 55,
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This research revea ed that besides the reBuested presence of dukun at certain ceremonies, rites and ritua s, the most common reasons for consu ting dukun today are for business or money matters and i nesses, fo owed by socia re ationship prob ems! /asica y these prob ems are typica of modern society, especia y in consideration of the economic and po itica instabi ity affecting Indonesia today! &ethods of "ractice 1hether dukun are priyayis, santris, abangans, or have other faiths, a use their own particu ar methods of practice in an attempt to achieve the same resu ts! .eert4 )5@<A, described various dukun techniBues for curing but did not enter into detai on their practice methods for other prob ems! 0everthe ess, the curing techniBues and the stages of treatment )diagnosis and app ication of appropriate treatment, as described by .eert4, are sti basica y the same as in the past and vary from dukun to dukun! )Tab e :,
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&ET!#DS #' TRE T&E-T Chanting over water Remedies Javanese umerology Display 0sychic 1"ilities Massage . %ot poker Rajah #mystical sym"ols$ Devices for divination #cards6 incense6 etc$ !pells 1mulets Contact with !pirits /icking . sucking 0o+s 5?8@ J individua informant Ta)le 7: &ethods of Treatment 81 "antri dukun inf1 4 ))
S -TR$
"R$6 6$
B -0 @G #therA
)6 *6 ))6 8< *6 ))6 )>6 )B6 8<6 8B *6 ))6 )B6 8< *6 ))6 )>6 )B )B6 8B )6 )B6 8<
>:6 8* B6 )*6 >:6 8* B6 8* B6 8* )*6 )* )*6 88
>,6 >) >6 )<6 )+6 >,6 >)
>6 >,
>6 76 )<6 )+6 8+ >6 76 )<6 )+6 >,6 >) )<6 )+6 >,6 8+ )<6 )+6 >,6 >)
))6)>6 )B6 8<6 8B
B6 )*6 886 8* )*6 >:6 88 >:6 88 )*6 >:
D' (riyayi dukun inf114:
E1 BuddistC!indu dukun inf1 *
(sychic abilities)
The santri and the /a inese /uddhist?-indu dukun considered in this research a insisted their powers and advice come direct y from .od and, with the e#ception of one, none communicated
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with spirits! 3our of them, and one priyayi orang tua, had the abi ity to te me accurate detai ed things about myse f and my friends and fami y from either oo"ing at our names and birth dates or by just oo"ing at me! This *gift+ is sometimes used in the diagnosis of prob ems! )Tab e :,
Pa" S! )santri, to d me things about my partner and I from simp y oo"ing at me! -e correct y said I was very *keras, strong and determined, and that my partner was very patient and "ind hearted! -e said my partner was thousands of mi es away and too busy with wor" at that moment to visit me! That was accurate as I received an emai from my partner ater that day saying he was having an e#treme y busy wee" at wor"! -e was a so correct in saying that my partner was a government officia ! 1hen I as"ed if my partner wou d eventua y come, he answered that he wou d in (anuary ne#t year! I showed my disappointment and he added that my partner, however, wou d go to /a i in 2ctober and I cou d meet him there )as was previous y p anned,! $y partner had a so p anned to visit me in /anyuwangi in (anuary! )pers!com! informant 59, A ready "nowing the answer, I as"ed Pa" '! to te me who had been stea ing from my friend, $as 0! Pa" '! wrote down the name of my friend and then concentrated on the name for a short time! -e then said he did not "now the name of the cu prit but that he was short and stoc"y, bordering on fat, with very dar" s"in and around 8: years of age! This description was correct! -e a so correct y added that $as 0! a ready "new the identity of the thief but was remaining si ent and that the thief was aware that $as 0! "new! -e then did his own form of numero ogy from $as 0!+s name and proceeded to accurate y describe his persona ity! )pers!com! informant 8@,!
This abi ity to *read+ a person cou d be attributed to psychic abi ity but a deny that they are psychic and say their information comes from .od! Psychic abi ity is recognised among my informants but is considered a separate phenomenon from dukun abi ities! 3urthermore, when specifica y as"ed, dukun denied being fortune?te ers and firm y insisted that they cannot predict the future but can on y guess!
"antri dukun
The usua methods of treatment by santri dukun inc ude chanting specia y adapted verses from the Ioran )mantera, or burning rajah over g asses of water, which are then given to the c ient to drin"D casting spe s and b essingsD using and ma"ing up traditiona (avanese remediesD and using their own or traditiona (avanese forms of numero ogy! There were on y two santri
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dukun that used hands on treatment a ong with the other methods of treatment isted in tab e :E a dukun pijat, and one that used a hot po"er on the sou s of patient+s feet to cure them of rheumatism! )Tab e :,
:1 "antri dukun inf1 57
4+1 Burning ra%ah over water
(riyayi dukun
The priyayi dukun a so use the practice methods of the santri and, in genera , say their advice and power comes from .od! -owever, they use other methods a so that inc udes providing amu ets and using devices for divination! Two priyayi dukun communicated with spirits for their advice, though significant y both were from the far south of /anyuwangiD an area predominant y inhabited by centra (avanese migrants who are strong y inf uenced by /uddhist -indu (avanese traditions )/eatty 5@@@, pp! 5;A, 5>=?@,! )Tab e :, 2ne priyayi dukun informant was common y referred to as a dukun jilat! A though a devout $us im who does not communicate with spirits, he proud y admits to being a dukun! -is methods of treatment were se f?taught and were Buite different from the methods of the other dukun informants!
Pa" $! )priyayi, is we "nown in 'ogojampi )my assistant testifies to this, and receive c ients everyday! -e is more renown outside his vi age with the majority of his c ients coming to him to be cured of strange i nesses that are suspected to be the sorcery wor" of dukun santet! C ients a so come with the usua prob ems associated with stress and business! 1hen as"ed if he was successfu in he ping his c ients he rep ied that it was up to .od!
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-e uses a *"ris+ to score a section of bamboo as a means of receiving a diagnosis and remedy from .od! The "ris is a sma ceremonia "nife that (avanese be ieve is inhabited by spirits )Fee Ihoon Choy 5@==,! Pa" $! said the particu ar section of bamboo he uses is very rare and has mystica properties! It has 9 shoots coming out of either side para e to each other forming a crucifi# and that is the state it was in when he found it! -is remedies vary and depend on the prob em of the c ient! -ence a so the preparation of the remedy is dependant on the c ient+s prob em! In his treatment of victims of sorcery, Pa" $! usua y ic"s the prob em area or *suc"s out the i ness+ of the sic" patient! 3or e#amp e, by ic"ing the forehead of a patient with the usua sorcery symptoms of disorientation and confusion! Some other e#amp es of remedies and treatments are as fo owsE if a fema e patient is suffering from i ness in the abdomen area he ta"es some of his own faeces and rubs it on the patients stomachD if a ma e patient is suffering from abdomina prob ems he rubs his urine )or other genita e#creta, on the stomach of his patientD and if a patient is suffering from sore eyes he writes rajah on a eaf of the bete vine, crushes it then rubs it on the eyes of the patient! Patients return if they need more treatment or if they have other prob ems! 2nce a patient has been cured, he casts a spe on a c ay pot, that he c aims has .od inside, and gives it to the patient to bury in the grounds of their house as an amu et or guard against the i ness returning! )pers!com! informant 5@D photograph =,
The priyayi dukun informants in this research each use four or five methods of treatment that encompass the who e spectrum of the methods of treatment of dukun! )Tab e :,
Abangan dukun
The abangan dukun a so uti ise most of the methods previous y mentioned, but were more inc ined to re y on their communication with spirits for their information about peop e and advice, rather than the use of (avanese numero ogy! They emp oy a number of methods to communicate with the spirit wor d that inc ude, burning incense, meditation, using f owers as offerings, and in one case, using a torch! )Tab e :,
bangan dukun, Pa" T!, invited me in to ta " to the spirit! 1e went into a sma dar" room with a chair against one wa with f owers on it and under it! -e and his wife sat on the ground on opposite sides of the chair and I was to d to sit in the midd e! 1e a sat facing
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the chair! -e started c earing his voice and f ashing the torch on and off irregu ar y! Cventua y a *spirit+ entered his body and he put his chin on the chair and spo"e in a high voice of an o d ady to his wife whi e his wife as"ed Buestions! The spirit, referred to as */uyut+ )great grandparent,, as"ed me what Buestions I wished to as"! I as"ed if my stay in Indonesia and my studies wou d be successfu ! The wife interpreted it to mean wou d I become f uent in /ahasa Indonesia! Then I had to face the east whi e he f ashed the torch at me, then to the south and then west returning bac" to facing north again! -e then p aced some f owers in front of me and I had to s ap my hand down on them three times and bow three times! This ritua went on for some time with the spirit apparent y coming and going in between times! As this process was becoming tedious I a so as"ed when my husband wou d come to see me in Indonesia! /uyut as"ed me when had I as"ed him to come! I rep ied that I as"ed him to visit me in 2ctober! $ore torch?f ashing fo owed and more turning to the east and west and bowing down! Then the spirit eft and Pa" T! said the spirit had gone to Austra ia to see my husband forcing us to wait for its return! 3ina y it came bac" and said *yes he wi come in 2ctober+! This was correct, as I "new his tic"et was a ready boo"ed for 2ctober! After more simi ar ritua , Pa" T! gave me two pac"ets containing f owers! 2ne was for me to carry at a times in order to become f uent in /ahasa Indonesia! The other was to be thrown into the river behind his house! That conc uded the consu tation! The dukun+s son to d me the price of the consu tation afterwards and wanted four times the amount that other dukun were paid! The reasoning was that other tourists pay 'p 5AA,AAA! )pers!com! informant 5:,!
Two abangan dukun, /u I! And /u S!, re ied on cards to divine answers and advice for c ients! They were referred to as dukun lintrik! I went as a c ient to these dukun, rather than as a student conducting research, and as"ed Buestions of which I a ready "new the answers! They gave very accurate detai s in their answers and said the answers were a in the cards, as opposed to coming from .od or spirits! 2ne of the dukun lintrik a so so d amu ets and the other used spe s and remedies as part of her treatment! )pers!com! informants > G 8<, A dukun informants of various persuasions use methods of treatment based on mysticism and esoteric "now edge! !antri are more inc ined to use methods such as chanting, traditiona remedies, numero ogy and spe s, the abangan re y heavi y on remedies, devices for
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divination, spe s, amu ets and contact with spirits, and the priyayi use some of a the methods mentioned previous y )Tab e :,! 0either fortune te ers nor psychics, dukun are genera y viewed by their c ients, and themse ves, as instruments of .od and it is their spiritua power that most counts in the treatment of c ients! ).eert4 5@<A, p! @8, /earned skills Consistent with iterature, s"i s of a practicing dukun may either have been taught to them by their dukun ancestor, another dukun, or derived from the study of (avanese mystica iterature! 2f those dukun observed in the fie d research, nine considered they had no teacher! 3ive out of that nine, however, said their abi ities were inherited and of that five, three said they earnt their s"i s from boo"s on Ilmu Java. )Tab e 9, Some dukun prewangan )tab e 5, interviewed said their s"i s were taught to them by the spirits they communicate with, however, most said another dukun taught them how to initia y ma"e contact with the spirit wor d! In order to do this they emp oy various techniBues inc uding e#tended fasts, ong meditation and chanting mystica y interpreted passages from the Ioran! $ost dukun need to emp oy some sort of spiritua preparation especia y for their first contact with spirits or with .od! After that the preparation is ess intense and some say they need none at a !
$as 0! initia y went home and fasted for 8 days and then meditated for 9 days! A "asumirahi, or spo"es person for the spirits, then came to him and became his teacher and spiritua adviser! -e is ab e to see and hear the spirits as we as receive images from them! Since his initia connection he does not have to fast in order to connect with them! -e does, however, need to have a ca m mind without distractions for the connection to be strong and successfu and as such usua y communicates with spirits a one in the midd e of the night! -e can connect with them during the day, however, the connection is not as strong as he can on y hear them and does not i"e to re y on a wea" *connection+ )pers!com! informant 88,! /apa" is aged in his =As! -e discovered his gift as a $edium in 5@== when his chi d became sic" and cou d not be hea ed! -e had tried doctors to no avai when one night at 9am a chi d, who had no egs, came to his house and to d him to accompany him to .unung Iawi where his teachers cou d cure the chi d! The teachers, five in a , communicate with spirits ) roh halus, and as" them advice on how to hea ! At the consu tation with /apa" the spirits spo"e
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and /apa" cou d hear them c ear y a though the other peop e that were present, teachers e#c uded, cou d not hear them at a ! It was then that /apa" discovered his gift! /apa" considered his chi d was cured as a resu t of the consu tation and afterwards /apa" fasted for :A days in order to communicate with the spirit wor d! Since then he does not have to fast but meditates in order to ca the spirits and communicate with them! /apa" has been practicing as a medium and hea er since then! -e said he did not have a teacher as such because he earns his hea ing from the spirits on y! -is gift was not inherited )pers!com! informant 9;,! To receive his abi ity to he p peop e Pa" /! had to fast for 8A days, a though he did admit to eating a itt e porridge during that time, and did not s eep for the duration! After 8A days he spent the ne#t 5; days meditating without any food, water or s eep! 1hen this period was over he said he *went a itt e cra4y+ and was roaming the streets begging for food! After that initia period of disorientation, he was ab e to he p and hea peop e and no onger needs to fast! )pers!com! informant 8:D photographs @ and 5A,
It was found that seven dukun informants inherited their abi ity to become a dukun, which was typica in the past! It can be conc uded that the necessary s"i s of dukun practice sti need to be earnt, either from a teacher, the spirit wor d or from boo"s! The Dukun Trade The standard of iving for a the dukun informants was re ative y modest for Indonesia! $ost were farmers and their accommodation ranged from sma two?roomed huts with dirt f oors to neat four to five?roomed concrete structures with ti ed f oors! Dukun practice traditions have continued yet their trade practices have become more defined! According to iterature dukun are treated with suspicion and today this is sti the case, however, the reasons for such suspicion may have changed! As peop e genera y differentiate between dukun and dukun santet the basis of their suspicion basica y ies in whether dukun are fa"es! Today the pub ic, and most dukun a i"e, genera y be ieve that a genuine dukun does not see" to benefit materia y from their wor" and that their motives are pure y a truistic! Thus peop e are more suspicious of dukun that are materia istica y we off! arge y
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2n return to our vi age we reported what had transpired with the dukun, /u $!, to Pa" Arif+s wife, and the neighbours in her company! Three of the neighbours present had heard of her and one neighbour said that she had been one of her c ients and be ieved the dukun was a fa"e! A the neighbours agreed this was the case and said the proof was in her as"ing for money or gifts in return for being cured M a rea dukun does not do so and just accepts what the c ient has offered! Indeed out of the dukun interviewed thus far, the two that I have strong y suspected of being fa"es have as"ed for arge sums of money, at east four times the usua price of the other dukun who have not actua y as"ed for payment )fie d notes from interview with informant 95,!
A number of dukun I spo"e with were of the be ief that their abi ity to he p was a gift from .od and they wou d ose their abi ity if they abused it through persona gain or unethica intent!
$as 0! communicates with spirits )roh halus, to he p peop e! At 9@ years of age he is re ative y young for a dukun )a though he does not consider himse f a dukun,! $as 0! is a farmer by day and he ps peop e if needed at night! -e does not profit monetari y from his spiritua wor"! $as 0! discovered his abi ity in 5@>5 at the age of >! -is interest was aroused when he was with friends discussing the spirit wor d and * ilmu Jawa or traditiona (avanese mysticism! This ed to him see" "now edge and advice from a kiai on how to use ilmu Jawa and connect with the spirit wor d! The kiai e#p ained how to connect with the spirit wor d, through fasting and meditation, and a so emphasised the importance of not ever abusing this connection by benefiting from it materia istica y or in a manner that is not honourab e! Fi"ewise, the kiai said he cou d not he p peop e who wished to benefit from this he p in such a way or who were not honest! -e imp ied that the conseBuences of abusing his gift cou d be dangerous or resu t in the oss of communication with honest spirits thus rendering the advice from spirits as unre iab e )pers!com! informant 88,! Pa" (! never accepts money from the peop e of his vi age but accepts gifts from c ients from outside his vi age thus having enough income to ive modest y! Pa" (!, i"e many dukun that he p peop e, does not wish to benefit materia istica y from his efforts, he be ieves it is .od+s wor" and as such he benefits spiritua y as .od+s he per! -e has often been offered arge amounts of money, cars and even a house in return for hea ing peop e but has arge y refused these gifts! )pers!com! informant 8=,
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Consistent with tradition, the c iente e of dukun informants are more i"e y to come from outside their home region! .eert4 )5@<A, suggested that dukun may be more successfu with c ients they are unfami iar with, but it cou d a so be a matter of privacy for both parties! $any of the dukun interviewed draw c ients from as far away as -ong Iong, Taiwan, $a aysia and most often from (a"arta, Surabaya, Su awesi and /a i! $any 1estern tourists to /a i hear about the reputation of /anyuwangi dukun there and in some cases come by the bus oad to particu ar /anyuwangi dukun! In turn some dukun informants trave to other parts of Indonesia to treat c ients! Dukun genera y fee proud of their abi ities and benefit spiritua y through the job satisfaction they receive in he ping someone! In contrast to iterature, today it is customary for the c ient of dukun to give a to"en of than"s at the end of a consu tation! This can be in the form of money in an enve ope )discrete y handed to the dukun in a handsha"e,, cigarettes or tobacco, or any of the things the dukun uses in the consu tation such as f owers and incense! These to"ens of than"s are usua y to the va ue of 'p 5A,AAA ? 9;,AAA )AUS N 9 ? ;,! If a dukun gives the c ient a remedy or amu et it is customary for the c ient to give a more money to cover the costs of such things! The dukun informants interviewed for this research receive up to 9; c ients per day and, as opposed to dukun of the past, ha f of them practice as dukun in a fu ?time capacity! $any of those became fu ?time dukun in the ast four years and three started practicing their trade in 5@@>! 5; dukun informants consider their consu tations had increased since 5@@> and a further three said they have a ways had a busy trade! Pub ic opinion, in genera , a so considers the demand for dukun services to have increased )Tab e 9,! In contrast to .eert4+s )5@<A, samp e group, the dukun interviewed were aged in their 9As to >As, with the average age being in the fifty?year brac"et and many said they have been practicing as dukun for decades )Tab e 9,! It is reasonab e to assume these dukun are we "nown, given that members of the pub ic recommended them and the number of their c iente e, and that age is not a barrier to their reputation! In summary, past aspects of dukun practice are sti in p ace in /anyuwangi but the practice itse f has become more estab ished as a trade, in terms of job description and a truistic duties
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performed, the set va ue in payments )and the arousa of suspicion if payment e#ceeds the set perimeters,, the wor" hours, accepted age of practitioners, and the increase in c iente e!
715 Recent Events: effects on the role of dukun

Since the studies of .eert4 )5@<A, and, more recent y, /eatty )5@@@,, events have occurred in Indonesia that have had an effect on the attitudes of the genera pub ic and dukun in regards to the practice of dukun! The Asian monetary crisis and the ensuing destabi ising effects on Indonesian society, a ong with the 5@@> murders of suspected dukun santet in /anyuwangi cou d be contributing factors in the increase of both dukun trade and the suspicion surrounding their practice! "olitics and Religion The suspicion surrounding (avanese dukun has increased due to a comp e# matri# of varying factors! /esides wariness of fa"ery, and eaving aside suspicions re ated to sorcery, widening sp its in factions of various ideo ogies, socio?po itica turbu ence and re igious conf ict can be considered to be major factors behind such suspicion! %ivisions of ideo ogies between the various dukun are defined by the insistence of some dukun to c ear y a ign themse ves with particu ar schoo s of thought and disassociate themse ves from others! This insistence cou d be viewed as an attempt to guard against any condemnation from more po itica y powerfu i"e? minded groups!
Pa" O! was a pesantren from $adura and is now a teacher of Is am! -e refers to himse f as *orang tua and has been conducting consu tations since 5@=A! -is ancestors were kiai! -e stressed that he does not be ieve in dukun or the spirit wor d! Pa" O! said he acts i"e a channe for llah ).od, and that a his prayers are up to llah, who wi grant wishes on y if -e deems them appropriate! Thus there is no preparation for consu tations! -e does chant over water for peop e and gives it to them to drin" M especia y if they are sic"! )pers!com! informant 5D photograph <, Pa" '! originates from &ogya"arta and So o in centra (ava and a though he is $us im he does not fo ow sholat )ritua prayers, five times dai y,! -e uses traditiona ilmu Java to he p peop e and has been practicing as an orang tua since 5@>A! Pa" '!+s abi ity was passed down from ancestors and his father )who died at the age of 5A= years, taught him how to
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use Ilmu Java through boo"s and getting connected with .od! -e does not communicate with the spirit wor d and said his advice and information come direct y from .od! )pers!com! informant 8@, Pa" $! is a farmer, aged in his ate :As, and proud y admits he is a so a dukun! -e has been a se f?taught dukun for 9A years! -e said his gift was not inherited and came direct y from .od! -e does not communicate with spirits and emphasi4es his wor" is .od+s wor"! )pers!com! informant 5@D photograph =, Pa" S! is in his ate :As and i"es to be referred to as *orang tua! -e strong y denies being a dukun! -is gift of offering good advice to c ients and prayers on their beha f )that he c aims are usua y answered, is passed down from his ancestors! Pa" S! said his advice is direct from .od and that he a so spea"s with the ancestra spirits of his c ients! )pers!com! informant 55, Pa" -! is aged in his <As and considers himse f an orang tua who he ps and advises c ients through prayer and reciting from the ho y boo"! -e a so has "now edge of traditiona (avanese remedies and numero ogy! -e is a so a farmer and has been an orang tua since 5@<=! -is abi ity was passed down from his ancestors one of whom was a teacher of Is am in a (avanese town, .udus! -e was taught by a kiai in (ember Iencon! )pers!com! informant 5=,
The cu tura , po itica , ideo ogica and re igious differences among socia groups in Indonesia today are ref ected in the ritua s and practices of the various dukun in /anyuwangi! It can be argued that these differences are behind the divisions between the practices of santri, abangan and priyayi dukun and contribute to the suspicion surrounding the subject of dukun! The strong Is amic inf uences of po itica y dominant groups cou d e#p ain the reason why orang tua firm y distance themse ves from dukun! These divisions cou d further e#p ain why many members of the pub ic are re uctant to admit they emp oy the he p of dukun or insist they on y consu t orang tua or kiai! %espite the socia divisions and some initia denia s, it was found that a members of the /anyuwangi community with whom the subject of dukun was discussed, have either sort the he p of a dukun H orang tua or be ieve in the possibi ities of their supernatura abi ities!
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4::E &urders of Dukun Santet in Banyuwangi The socio?po itica conf ict among Indonesians has intensified since the fa of Suharto creating an atmosphere of uncertainty and irrationa ity that has fue ed outbrea"s of vio ence! The murders of suspected dukun santet is an e#amp e of the po itica manipu ation of mass irrationa ity and can be considered to have raised the eve of suspicion surrounding dukun and sorcery! Parado#ica y, this irrationa ity can then ead peop e to see" he p in the supernatura ! It is said that the murders of some 9AA accused dukun santet that occurred in Cast (ava, most y in /anyuwangi, had po itica and re igious imp ications and are connected with the crisis Indonesia was e#periencing at that time! The arge number of victims and the fact that the "i ings were we organised has ed to suspicions that masterminds at the highest eve s were behind them! The /anyuwangi regency compi ed a ist of suspected dukun santet in order to protect them from being murdered! 2rdinary farmers and devout $us ims were isted among the accused, inc uding many members of the 8A mi ion strong $us im organisation, 0ahd atu U ama )0U,! The ist was circu ated and got into the possession of opposing forces and in effect became a *hit ist+! )Foveard 5@@>D Siega 9AA5,! The notion that anyone, dukun or not, cou d be accused of sorcery and be put on a *hit ist+ has caused many dukun to cautious y deny their practice or, at east, distance themse ves from sorcery! In turn, as it is the c ients of dukun santet that initiate the sorcery, members of the pub ic are ess inc ined to admit they use the services of dukun! $ost guarded y stress their piety! The fa of the Suharto government and the continuing instabi ity in Indonesia has created more prob ems for Indonesians in terms of finance, fami y brea"downs, conf icts and i nesses, producing an air of uncertainty and irrationa ity! As a conseBuence, it is the irrationa powers of dukun that many peop e turn to when the rationa is threatenedD hence the increase in consu tations with dukun since 5@@>! In regards to post?Suharto po itica and economic instabi ity, authors of iterature, up to 9AA5, anticipate its continuation a ong with the subseBuent conf ict and vio ence among socia groups in Indonesia )A4ra 9AA5D $eit4ner 9AA5D /ird 9AA5,! These predictions have proved correct up
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ti now and may e#p ain the continuing guarded attitude of dukun and members of the pub ic concerning dukun practice! 3urthermore, it may be a sign that dukun trade wi continue to increase, thus a so increase the significance of their ro e in Indonesian society!
CONC U*ION
914 Summary
Car ier iterature considered the ro e of the dukun in Indonesian society as one of significance! Today that significance has increased! $any aspects of their ro e have arge y remained the same, however, e ements of their practice have been inf uenced and have evo ved as a resu t of the changing c imate of po itics, ideo ogy and re igion! 3urthermore, recent events such as the Southeast Asian monetary crisis and the +@> murders of suspected dukun santet in /anyuwangi has a so had a significant effect on the ro e they p ay and how they conduct their practice in today+s society! Authors considered dukun to traditiona y be sorcerers and curers, predominant y ma e practitioners of (avanese mysticism from the various subcategories of santri, priyayi and abangan, who practice a variety of dukun specia ties yet may be more s"i ed in a particu ar area! Fiterature suggests dukun regu ar y p ayed a centra ro e as priest, spirit contact and respected e der in the many traditiona (avanese ritua s and ceremonies and that dukun were genera y consu ted as curer and he per in a eviating physica , menta and spiritua prob ems! In the past, the capacity to become a dukun was more i"e y to be inherited from ancestors but it was necessary to earn the s"i s of practice! 3urthermore, dukun of the past were usua y at east midd e?aged and practiced part3time9 In testing the re evance of these theories this report e#amined the views of dukun, their c ients and the pub ic in the easternmost (avanese province of /anyuwangi! It was found that a though capab e of sorcery, dukun today most y practice as traditiona curers and he pers and are separate entities from the sorcerers, common y referred to as *dukun santet! Aside from the few new "inds of dukun, such as dukun percintaan, dukun lintrik and dukun jilat, varieties of dukun and their specia ties have remained the same! Dukun sti common y base their practice
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on traditiona (avanese mysticism, however, severa e#ceptions in their practice methods were found and distinct divisions in their various be iefs and ideo ogies were evident! Some practitioners prefer to be ca ed *orang tua+ and distinguish themse ves from the common dukun, yet despite this, the pub ic at arge genera y regard orang tua as dukun! The ro e of dukun, as priest and e der, in traditiona rites, ritua s and ceremonies, is sti one of importance though some ceremonies have changed in how they are conducted! Prob ems of dukun c ients are of simi ar nature today as those in the past, however, dukun advice is sought predominant y in the areas of business matters and i ness, fo owed by socia re ationship prob ems! These prob ems were seen to ref ect the negative effects of today+s environmenta and societa conditions! An increase in trade and the separation of the a truistic duties of dukun from the evi intentions of dukun santet has resu ted in the dukun practice evo ving into a more defined trade! In contrast to the iterature, the age range of dukun is greater today than in the past and many dukun now practice in a fu ?time capacity! 'ecent events in Indonesia have caused a cyc e of deve opments that have had an impact on the ro e of dukun! The post?Suharto era of po itica and economic instabi ity in Indonesia is considered to have created further factiona divisions among groups of ideo ogica i"e? mindedness! As such, this has affected the way in which dukun from various subgroups conduct themse ves and their practice! The instabi ity has further contributed to socia conf ict and irrationa ity resu ting in vio ence among Indonesians, that inc udes the dukun santet "i ings, and ana ysts predict this instabi ity to continue! /oth the divisions among socia groups and the dukun santet "i ings have raised the eve of suspicion and fear regarding dukun! Parado#ica y, the negative effects of Indonesia+s instabi ity on the ives of its peop e and the c imate of irrationa ity have caused peop e see" he p in the irrationa supernatura powers of dukun! Thus it can be conc uded that the characteristics of dukun practice have in genera remained the same, retaining the essence of traditiona (avanese mysticismD the sorcery practices of past dukun app y to dukun santet and no onger app y to the ro e of dukun in genera D the way they
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conduct themse ves and their trade has been inf uenced by recent eventsD and there has been an increase in their trade, thus an increase in the significance of their ro e and credibi ity in (avanese society! 3urthermore, predictions of continuing trends cou d see the cu tura significance of (avanese dukun increasing in the future!
91* Recommendations
It shou d be noted that this report is imited in terms of time, geography and samp e si4e! To verify the resu ts of this report it is recommended that further research be conducted on a broader sca e! $ore time to carryout fie d research wou d enab e the researcher to immerse themse f into the (avanese community and in doing so gain a deeper understanding of societa issues and the socia ma"e up of (avanese through the re evant topic of dukun! 3urthermore, having more time wou d enab e one to form more socia re ationships with members of the community and deepen the eve of persona friendships and mutua trust! This, in turn wou d a so ead to more dukun contacts and enab e the researcher to increase the variety of samp e informants! A greater time frame for fie d study cou d a so a ow for research on dukun to be carried out in other parts of (ava! This wou d increase the samp e si4e and p ace the /anyuwangi dukun in a arger conte#t with the rest of (ava! Through comparing the simi arities and differences of the various dukun ro es and pub ic opinion on the subject, a greater perspective of this important aspect of (avanese cu ture cou d be attained!
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RE-ERENCE I*T
"rimary Sources C $nterviews Informant 5! 9AA9, interview conducted by author, September 5;! Informant 9! 9AA9, interview conducted by author, September 5;! Informant >! 9AA9, interview conducted by author, September 5<! Informant 55! 9AA9, interview conducted by author, September 5=! Informant 58! 9AA9, interview conducted by author, September 5=! Informant 5:! 9AA9, interview conducted by author, September 5=! Informant 5;! 9AA9, interview conducted by author, September 5=! Informant 5=! 9AA9, interview conducted by author, September 5>! Informant 5@! 9AA9, interview conducted by author, September 5@! Informant 9A! 9AA9, interview conducted by author, September 5@! Informant 95! 9AA9, interview conducted by author, September 99! Informant 95! 9AA9, interview conducted by author, September 9:! Informant 9:! 9AA9, interview conducted by author, September 9:! Informant 9;! 9AA9, interview conducted by author, September 9;! Informant 95! 9AA9, interview conducted by author, September 9;! Informant 88! 9AA9, interview conducted by author, September 9>! Informant 8:! 9AA9, interview conducted by author, September 9@! Informant 8<! 9AA9, interview conducted by author, 2ctober 5! Informant 8=! 9AA9, interview conducted by author, 2ctober 9! Informant 8@! 9AA9, interview conducted by author, 2ctober 8!
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Secondary Sources A4ra, A! 9AA5, *Is am and Christianity in IndonesiaE the roots of conf ict and hosti ity+ in #eligion and $ulture in sia %aci&ic' violence or healing(, ed (!A! Cami eri, 6ista Pub ications, $e bourne! /eatty, A! 5@@@, )arieties o& Javanese #eligion' an anthropological account, Cambridge University Press, Cambridge! /ird, I! 9AA5, *The Cconomy in 9AAAE sti f at on its bac"L+ in Indonesia Today, eds .rayson (! F oyd and Shanon F! Smith, Institute of Southeast Asian Studies, Singapore! *%u"un?du"un .usdur dan $egawati+ 9AA5, Tempo, vo ! 5=, (une, p! 9<! Ccho s, (ohn $! and Shadi y, -! 5@@:, *amus Indonesia+Inggris' an Indonesian+,nglish Dictionary, 8rd edn, eds (ohn U! 1o ff, (ames T! Co ins G -! Shadi y, PT .ramedia Pusta"a Utama, (a"arta! C iade, $! 5@<:, !hamanism' archaic techni-ues o& ecstasy, Pantheon /oo"s, Penguin .roup, USA! .eert4, C! 5@<A, The #eligion o& Java, University of Chicago Press, Chicago and Fondon! .eert4, C! 5@=8, *'itua and Socia ChangeE a (avanese e#amp e+ in The Interpretation o& $ultures' selected essays by $li&&ord .eert/, /asic /oo"s, 0ew &or"! Fee Ihoon Choy, 5@==, Indonesia "etween 0yth and #eality, 3edera Pub ications, Singapore! Foveard, %! 5@@>, *%eath+s Fong ShadowE a mysterious "i ing spree troub es the nation+, siaweek, vo ! <, 0ov!, p! 5! $iet4ner, $! 9AA5, *Abdurrahman+s IndonesiaE po itica conf ict and institutiona crisis+ in Indonesia Today, eds .rayson (! F oyd and Shanon F! Smith, Institute of Southeast Asian Studies, Singapore!
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$u der, 0! 5@=>, 0ysticism and $ontemporary 1i&e in ,veryday Java, Singapore University Press, Singapore! $u der, 0! 5@@>, 0ysticism in Java' ideology in Indonesia, The Peppin Press, Amsterdam and Singapore! Siega , (ames T! 9AA5, *Suharto 1itches+, Indonesia, issue =5, pp! 9=?=>! Soetrisno, F! 5@@@, *Current Socia and Po itica Conditions of 'ura Indonesia+ in %ost+ !oeharto Indonesia' renewal or chaos(, ed .eoff 3orrester, Crawford -ouse Pub ishing Pty Ftd, Austra ia! 1itoe ar, 1! 9AA5, *-ori4onta Conf ict and the 2rdinary Peop e of Post?Soeharto Indonesia+ in #eligion and $ulture in sia %aci&ic' violence or healing(, ed (!A! Cami eri, 6ista Pub ications, $e bourne!
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!..ENDI/ I
&ap of Banyuwangi district
!..ENDI/ II
Juestionnaire for Dukun
5! 0ameL 9! AddressL 8! AgeL
)/u J 3ema e, $asH Pa" J $a e,
:! %o you have another job besides practicing as a dukunL ;! -ow ong have you been wor"ing as a dukunL <! 1hen did you "now you had the abi ity to become a dukunL =! 1hat was the process you undertoo" to become a practicing dukunL >! Are your abi ities inheritedL @! %id you earn your dukun s"i sL If so, who was your teacherL 5A!1hat methods of treatment do you use, for e#amp e, with i ness prob ems etcL 59! 1hat ilmu do you useL %o you practice *ilmu JavaL 58! 1hat are your specia tiesL 5:! 1hat is the degree of success you have with your treatmentsL 5;! P ease give an e#amp e of how you have successfu y he ped a c ient! 5<! %o you have many c ientsL %o you have many regu ar c ientsL 5=! 1hy do c ients come to you for consu tationsL 1hat are the main reasonsL 5>! 1hat "ind of c ients do you have, for e#amp e, young H o d, fema e Hma eL 5@! %o you communicate with spiritsL 9A!1hat process do you underta"e to ma"e contact with spiritsL 95! 1hat "ind of preparation do you have to underta"e before a consu tationL 99! -as there been an increase in consu tations since the 5@@> monetary crisisL If so, whyL
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!..ENDI/ III
Juestionnaire for Clients of Dukun
5! 9! 8! :! ;! <!
0ameL AddressL AgeL 2ccupationL Feve of education reachedL -ave you been to Pa" H /u )dukun, beforeL
=! -ow often do you go to Pa" H/u 7)dukun, for a consu tationL >! 1hat "ind of reasonHs do you consu t with Pa" H /u dukunL @! %o you go to other dukun H orang tua for consu tationsL 5A !In your opinion, has there been an increase in demand for dukun services since the 5@@> monetary crisisL
!..ENDI/ I"
Juestionnaire for &em)ers of the "u)lic
5! 0ameL 9! AddressL 8! AgeL :! 2ccupationL ;! Feve of education reachedL <! -ave you ever consu ted a dukunL -ow oftenL =! If so, for what "ind of reasonHsL >! Is the dukun treatment usua y successfu L @! 1hat is your opinion of dukunL
Ine4 $ahony
Page :<
5A! If you are sic", are you more inc ined to go to a dukun first, or a doctor, or bothL 55! %o you thin" the demand for dukun services has increased since the 5@@> monetary crisisL
Ine4 $ahony
Page :=

The Role of Dukun in Banyuwangi

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The Role of Dukun in Banyuwangi

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The Role of Dukun in Contemporary East Java:

a case study of Banyuwangi dukun

RESE RC! RE"#RT By $ne% &ahony

T B/E #' C#-TE-TS

3.1 Researc" #et"ods................................................................................................................12 3.2 $ro%le!s ..............................................................................................................................1&

&.1 )u!!ary...............................................................................................................................3* &.2 Reco!!endations................................................................................................................41

"!#T#0R "! /$ST

5! 6arieties of %u"un777777777777777777 !<

.enera Informant Information77777777777775=

8! %u"un Specia ties777777777777777777!95 :! $ethods of Treatment7777777777777777!!9=

I! $ap of /anyuwangi7777777777777777777!!:; II! :< Questionnaire for %u"un 77777777777777777

The Role of Dukun in Contemporary East Java:

*14 Definition and !istory

Ta)le 4: 2arieties of dukun #'eert( )*+,$

*1* Role of Dukun: past

*15 Recent Events

*17 /iterature Review summary

514 Research &ethods

Techni#ue of sample collection

RE*U T* an+ DI*CU**ION

1"ilities -nherited #-h$ 6es @$hA -o @$hA

6es @$hA 6es -o @$hA -o @$hA 6es @$hA -o -o 6es @$hA -o -o -o

6es 6es 6es 6es 6es

714 Definition: present

S"EC$ /T$ES /ove matters @dukun percintaanA

S -TR$ *6 )>6 8< B

B -0 - G#T!ER >6 76 )+6 >,

0o+s 5?8@ J individua informant number Ta)le 5: Dukun specialties

71* The Role of Dukun: present

Helper Curer Ad!isor

>:6 8* B6 )*6 >:6 8* B6 8* B6 8* )*6 )* )*6 88

>,6 >) >6 )<6 )+6 >,6 >)

))6)>6 )B6 8<6 8B

B6 )*6 886 8* )*6 >:6 88 >:6 88 )*6 >:

D' (riyayi dukun inf114:

E1 BuddistC!indu dukun inf1 *

:1 "antri dukun inf1 57

4+1 Burning ra%ah over water

715 Recent Events: effects on the role of dukun

5! 0ameL 9! AddressL 8! AgeL

)/u J 3ema e, $asH Pa" J $a e,

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1 Role of Dukun: past

REU T an+ DI*CU**ION

>:6 8* B6 )6 >:6 8 B6 8* B6 8* )6 ) )*6 88

B6 )6 886 8 )6 >:6 88 >:6 88 )6 >: