Komunitas 8 (2) (2016): 328-338 DOI:10.15294/komunitas.v8i2.4461

InternationalKOMUNITAS Journal of Indonesian Society And Culture http://journal.unnes.ac.id/nju/index.php/komunitas

The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases in Kediri Community

Ratih Tyas Arini 1, Moh. Yasir Alimi1, Gunawan1

1Universitas Negeri Semarang,

DOI: http://dx.doi.org/10.15294/komunitas.v8i2.4461

Received : March 2016; Accepted: August 2016; Published: 30 September 2016

Abstract

People rely on different method of medical practice to cure particular health problems. One of the efforts done by Kediri people in finding for a cure is to come to a dukun suwuk (shaman/traditional healer) and dukun prewangan. The purpose of this research is to know the profiles and the healing methods of dukun suwuk and dukun prewangan, and their role in curing diseases. This research used descriptive qualitative method. The results of this research show that (1) the process of healing and problem solution performed by dukun suwuk uses prayer as a key source of power. And dukun prewangan uses the help of beings who become their working partners to cure or resolve the problem, (2) Dukun suwuk and dukun prewangan has an important role in society because of their presence is needed and respected. In addition, dukun suwuk and dukun prewangan who have been offering the services had experienced a lot of things as a living experience, (3) healing process performed by dukun suwuk and dukun prewangan is one solution for patients to be free from the ambiguous conditions of liminal stage. Choosing to go to a traditional healer healing is a rational choice for each patient.

Keywords: cure; dukun prewangan; dukun suwuk; role

INTRODUCTION The existence of a Dukun in Javanese There are many cultural phenomena in the community has a sacred value and position society in finding a cure for diseases. The within society. Dukun are considered as existence of modern medical treatment and gifted people who have special abilities and health insurance in remote areas cannot which are not shared by other ordi- just eliminate the existence of non-modern nary people. Being a Dukun is not obtained medicine. Non-modern medical treatment through college like being a doctor, midwife is still practiced in the community. In fact, or nurse. In the connection with the belief such option is the main choice because it is system of healing disease, the role of Dukun cheaper and easier (Stone 2008; Oak 2010; becomes important. Being a Dukun can be Winkelman 2009; Lee, Kirmayer & Groleau acquired through learning process and pas- 2010; de Rios 2005; Jones 2006; DuBois 2011; sing down based on the descent (Kasniyah McClenon 2006; Sidky 2009). One of the ef- 2002; Stone 2008; Oak 2010; Winkelman forts is by asking for help from Dukun (Sha- 2009; Lee, Kirmayer & Groleau 2010; de man/traditional healer). Dukun are people Rios, 2005; Jones 2006; DuBois 2011; McCle- who heal sick people using witchcraft and non 2006; Sidky 2009). so forth (Poerwadarminta 1878). Dukun in The study conducted by Geertz (in this study refers to Dukun Suwuk and Du- Saputra 2007) in Modjokuto (Pare) divides kun Prewangan who are kind of traditional Dukun into 13 types. The types include: (1) healers for people in Kediri Regency. Dukun for Baby, (2) Dukun for Massage, (3)

 Corresponding author : © 2016 Semarang State University. All rights reserved Address: Department of , Unnes, C7 Build- p-ISSN 2086 - 5465 | e-ISSN 2460-7320 ing, 1st Floor FIS Unnes Sekaran Campus, Semarang Email : [email protected]; UNNES JOURNALS [email protected]; [email protected] Komunitas 8 (2) (2016): 328-338 329

Dukun Prewangan: acting as a medium, (4) to God and have faith that the Lord is the Dukun Calak: excisors, (5) Dukun Wiwit: one who heals patients. Dukun Suwuk con- expert in harvest ceremony, (6) Dukun for sider themselves just as an intermediary of Wedding: in expert marriage ceremony, (7) God. They can only heal patients who utter Dukun Petungan: expert in predicting the prayers of healing during the procession. numbers, (8) Magic Dukun: expert in ma- Due to the special prayers, God will send His gic, (9) Dukun Susuk: physiotherapist who grace. Not anyone can have that special abi- put a needle of gold under the skin, (10) lity, just people who want to do ‘what should Dukun Japa: physicians relying on spell (11) be’ as implemented by Dukun Suwuk who Dukun Jampi: a physician using herbs and a can possess it. variety of original drugs, (12) Dukun Siwer: Different from Dukun Suwuk, Dukun specialist in preventing natural misfortune, Prewangan use rewang (the supernatural such as refusing the rain, (13) Dukun Tiban: beings or partners). Rewang who become physician whose strength is temporary and the partners for Dukun Prewangan in hea- is the result of the possessed. ling patients are genies who agree to coope- People in Kediri know Dukun Suwuk rate with certain requirements that must be and Dukun Prewangan as healers. Dukun met by Dukun Prewangan. In the healing Prewangan is mentioned as part of 13 types process done by Dukun Prewangan, they of Dukun by Geertz, while Dukun Suwuk firmly believe that it is because of the help is not included on the list. This is because of supernatural beings so the patients can Dukun Suwuk has the ability to collaborate be cured. various types of the existing Dukun’s skills. The existence of two types of Dukun This study will compare the difference and with different healing methods in Kedi- similarities between dukun suwuk and du- ri makes a difference for patient selection. kun prewangan. The existing study on tradi- Each patient must have his/her own taste in tional practice of rarely compa- choosing healing with the help of a Dukun. re two different methods in this traditional In addition, there are also several reasons for medical practice (Stone 2008; Oak 2010; certain patients. Winkelman 2009; Lee Kirmayer & Groleau This study employed a descriptive- 2010; de Rios 2005; Jones 2006; DuBois 2011; qualitative method. The approach used was McClenon 2006; Sidky 2009). narrative research. According to Creswell People in Kediri recognize Dukun (2015), a study of narrative can be defined as Suwuk and Dukun Prewangan as healers. the study of the narrative, a story, or a desc- Some villagers handed over the business of ription of a series of events associated with curing diseases to Dukun Suwuk and Dukun human experience. The object locations of Prewangan. The diseases managed by Du- this research were in three villages from two kun Suwuk and Dukun Prewangan also vary, different Districts. All villages were still in- starting from the diseases related to the cluded in Kediri Regency, East Provin- physical, mental, spiritual as well as social ce and located not too far apart. Two of the aspects. Although the healing done by Du- villages were Pesing and Dayu villages in kun Suwuk and Dukun Prewangan is located Purwoasri District with Dukun Suwuk and in Java, namely Kediri, but the patients who Sukomoro village in Papar District with Du- come are not limited from Kediri Regency kun Prewangan. Data collection was done only. They also come from outside of the by direct observation, interview, and docu- city, province and even outside the island of mentation. Java. Dukun Suwuk and Dukun Prewangan DUKUN SUWUK AND DUKUN PRE- are indeed trusted by the people as some- WANGAN one who can cure diseases, but they have The existence of traditional healers in this different methods. Healing methods used research is divided into two, namely Dukun by Dukun Suwuk is by addressing the prayer Suwuk and Dukun Prewangan. The naming

UNNES JOURNALS 330 Ratih Tyas Arini, et al, The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases of both Dukun Suwuk and Dukun Prewan- example the “things” from sorcery, witchc- gan is based on methods used in healing raft and others. They can be also due to fac- diseases. Dukun Suwuk use the power of tors in retaliation for an action, for example prayer and in Javanese, it is called “disuwuk” when someone is terminally sick because or by being prayed. Dukun Prewangan use he/she likes doing bad things. the help of “Rewang” or supernatural part- The healing process done by Dukun ner in the healing process and sometimes Suwuk using prayers is the key of the power use certain . of Dukun Suwuk. The reason of the use of It should be reiterated that Dukun prayer in healing by Dukun Suwuk is be- Suwuk is a kind of dukun who is in the tre- cause they believe that everything under atment process using the prayer as a God’s will. The prayer is a means to ask God and then do the treatment-nyuwuk to the pa- to help them. By addressing appropriate tient. In a variety of literacy, it is also found prayer, everything can be resolved correctly. that the media used within the process is Prayer as the core of healing abilities not just a plain water but also sometimes does not always have to be used as the only by using saliva from the penyuwuk (dukun) medium to cure sick people. Other media (Laros 2012). Meanwhile, Dukun Prewan- from natural surroundings can also be uti- gan, based on Rina Anggorodi (2009, p.10), lized. For Gus Busro and Bu Misriyati, the is Dukun who is considered to have magical use of other ingredients such as herbs and power so as to provide treatment or advice plants also play important roles. by contacting the spirit world (supernatu- Gus Busro is also able to conduct the ral beings), or those who do white magic or healing and resolution problems from re- for goodwill and malicious in- mote place. This is done through telephone tents. lines. His prayers are transferred from Gus There are three informants of Dukun Busro to the targeted person. As Gus Busro in this study. Two of them are Dukun Suwuk statement, namely Gus Busro (47) and Bu Misriyati (62). One other person is Dukun Prewangan “for someone far away, I can transfer the namely Mbah Misri (80). Gus Busro and Bu prayer. just be patient, because I need Misriyati are gifted with the ability by lear- to listen to their heart. Some patients ning from the experts. While Mbah Misri like that, over the phone. The important thing is I must know his/her name. “ gains the ability of the legacy of his father. Bu Misriyati usually uses herbs and The Healing Method of Dukun Suwuk spices as a means of support healing. For Although Dukun Suwuk and Dukun Pre- example, when there is a sick child from a wangan have different methods of healing, fever, then his some part of the body (usu- they possess the same confidence that the ally the forehead, chest, stomach and back) disease in the human body can be a form is rubbed with “bobok.” Bobok is made from of physical disease and also spiritual dise- the soaked dadap leaves. The soaked water ase. Physical disease is related to the human from the herb is also drunk. Once there was body physically. Human physical body feels a man from Ngronggot-Nganjuk who came pain both for internal and external organs to her home with family who drove him. His of the body. Whereas, spiritual disease is arm was injured and couldn’t be moved. He often also referred to as mental illness or had visited everywhere (doctors and hospi- mental, is a disease associated with a state tals) to cure the arm, but it still could not of mind, heart and spirit. Dukun Suwuk and be recovered. Then, Bu Misriyati treated Dukun Prewangan indirectly agree that the him by rubbing the arm with bobok from cause of the pain is not only seen from the raped tamarind mixed with eucalyptus oil medical side such as because of viruses, bac- and given a prayer. After the curing process teria, germs and so forth, but there are also was complete, the person was immediately other factors beyond the power of man, for

UNNES JOURNALS Komunitas 8 (2) (2016): 328-338 331 healed. The arm could function normally as must be followed by those who request the before. help, such as the requirement for brides to not shower for two days. If the terms are vio- lated, then the expected request will fail. The main power source of Dukun Pre- wangan is the prewangan itself which be- come their working partners. Prewangan comes from Javanese language “Rewang” or help. This is understood as the helper owned by a Dukun who comes from the forces of supernatural beings such as genie. The existence of Prewangan cannot be Figure 1. The Healing Procession of Toddler seen and felt by ordinary people. Prewangan with Fever by Suwuk Method by Bu Misri- only manifests themselves at certain people yati. Source: Ratih Tyas Arini 2016 including to the Dukun Prewangan them- Nevertheless, Bu Misriyati is more selves. The presence if Prewangan comes likely using prayer and transfers it to the through a variety of ways. They can come patients just like what she did to toddlers through dreams, show themselves directly with fever. Bu Misriyati just stroked the tod- or through whisper. However, Mbah Misri dler accompanied by prayers that made her told the writer if she wanted to see the su- mouth mumbling. The sweep was evenly pernatural beings, she could ask him first. addressed throughout the toddler’s body, Mbah Misri as one of Dukun Prewan- from head to feet. The sweep was then re- gan in Kediri has some supernatural wor- peated mainly in his chest and back. king partners. According to Mbah Misri, The prayer as the key is the best means her supernatural beings (prewangan) were to achieve something and as a way to stay three. The first is Adi Mulyo, it looks like a close to God. That is what makes both Gus male teenager. The second is called Mbok Busro and Bu Misriyati are willing to help Dewi who is like a middle age female figure. others who need their help. Because of that And the last one is Simo which resembles a reasons, Gus Busro and Bu Misriyati always lion. All three beings alternately or simul- refuse to give assistance to those who intend taneously can help Dukun Prewangan from to do bad things and abuse their powers to other locations to realize what is desired by actions which cause sin. the clients. In addition to curing, Mbah Misri can The Healing Method of Dukun Prewan- also do other things. If Dukun Suwuk refuse gan to help people with the intention of devia- The healing method of Dukun Prewangan ting from the teachings of God, Mbah Misri cannot be separated from supernatural actually wishes to help all kinds of things beings. Dukun Prewangan have specific ri- desired by his clients. Sometimes, in order tual to retain their abilities. For example, to reach the goal, there are things that must the every Pahing Friday night as per- be done by the client for example by making formed by Mbah Misri. He makes offerings offerings or completing certain terms used in the form of Kenanga flower and black cof- for the ritual procession. fee put behind the house near the well for his Prewangan (spiritual partners). Mbah The Role of Dukun Suwuk and Dukun Misri also uses Javanese calculation in de- Prewangan in Healing the Disease for termining days whether the actions will be Community appropriate or not. For example, in Nyiwer Dukun Suwuk and Dukun Prewangan pos- Udan (Refusing the Rain), the service is at sess special abilities. This ability makes once by specifying a date for the wedding, them more honored, respected and con- usually, there are certain requirements that sidered different from other community

UNNES JOURNALS 332 Ratih Tyas Arini, et al, The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases members. They have a higher position and ging from religious sects. The role of Dukun power in the community, especially to the Suwuk and Dukun Prewangan in the com- client or patient. munity does not always get a warm respon- One of the things that make people’s se. There are pros and cons with what they lives to be lively and meaningful is becau- do. However, the fact shows that the clients se each individual as social being runs their keep coming in and their whereabouts are respective roles. This section explains the still needed by the community. This is be- experiences of Dukun Suwuk and Dukun cause not all things can be solved by the Prewangan as well as their patients. As told institutions that have been provided by the through the experience, it can be seen on government. how they take on the role in public life. The experience in performing roles starts from The Relationship between Dukun Su- a perceived individually, with other people wuk and Dukun Prewangan with Com- and community groups. munity As part of the community, Dukun Suwuk The Experience of Dukun Suwuk and and Dukun Prewangan cannot be separa- Dukun Prewangan in Social Relation- ted from the other members of surrounding ships community. The communities around Du- Dukun Suwuk and Dukun Prewangan have kun Suwuk and Dukun Prewangan include many clients and patients. In fact, even now, their neighbors, village officials, religious they never promote their services through leaders and others. As Gus Busro explained, any media. People who come to them most- the relationship with the surrounding com- ly have been familiar with them and know munity is fine, although there is no doubt if they have the special ability to help their there are one or two people who do not like problems. There are also people who know it. They feel unrivaled by the way Gus Bus- about Dukun Suwuk and Dukun Prewangan ro helps patients without having to pay. Gus by words from other people. Many clients Busro states: and patients come from out of town. When Dukun Suwuk and Dukun Prewangan ask “All neighbors here welcome me well, the- the patients from where they know about re is no hate. Even if there is, in village, the service, they always answer that they there are just one or two. However, they know from people who have been helped by would not dare to directly express it. The- re are also some Dukun. When they meet Dukun Suwuk and Dukun Prewangan. They my clients at the intersection, they asked, never publish their services through a media ‘where are you going?’, “to Gus Busro”. “al- campaign. As explained by a Dukun Suwuk right, just go, with him you don’t have to named Bu Misriyati. pay. With me, you must pay”. But if they meet me, they don’t show any bad at- “If I advertise the service, Gosh, people titude. Only if we meet face to face, they will never stop coming. Just by closing don’t dare to stare. When we are con- my service sometime has already made fronted, their ability can be lost. me feel sorry because there are people who come from far away. Like some days Bu Misriyati also admits that her re- ago, I closed the service for nine days, lationship with the neighbors is fine too. I could not heal people due to sickness Although some people may dislike and envy so I had less energy. “(Misriyati, Dukun with what she does as Dukun Suwuk, it is Suwuk of the Pesing Village, interview on 06.02.2016) not necessarily a problem because she will explain if there is any misunderstanding. The existence of Dukun Suwuk and Bu Misriyati also has good relationship with Dukun Prewangan in today’s society is con- village officials and religious leaders as well. fronted by a lot of things, especially because Mbah Misri as Dukun Prewangan says that of dynamic communities and groups emer- there are people who do not like her such

UNNES JOURNALS Komunitas 8 (2) (2016): 328-338 333 as LDII people. Their leaders do not allow father, better still stayed quiet and did not them to ask for help from Dukun because fight. they believe that we are misguided. Mbah Gus Busro also does not hesitate to Misri also states: disseminate his knowledge to others. It has been passed down from his teachers. His “...Kyai Mboro iku yo ora seneng karo aku knowledge can be transmitted to others by jare wong-wong gak ngolehi neng Mbah Bai’at (inducted) in advance. Bai’at means Misri, gak bener, iku sesat. Saiki kene that there is an agreement to be bound to kan yo agamane okehe LDII. Nek aku kan each other as teacher and students as well pancen ora ngurusi. Sing rene yo panggah rene.” as the intention to help each other in need. “Kyai Mboro also does not like me. He There are many people who are already in- says to people not to go to me. He thinks I ducted and become the disciples of Gus am not right and misguided. Now, people Busro. The writer had the chance to meet are mostly LDII (Indonesian Islamic Pro- with a village chief in the Sumberejo Purwo- pagation Institute). I do not really care. asri District named Kasman. He was helped If people want to come, they will come. by being cured from the disease and now be- “(Misri / Mbah Misri, Dukun Prewan- comes Gus Busro’s student. He states: gan of Sokomoro village, interview on 02.09.2016) “Now, I can heal myself and others, for example sore eyes must be treated by However, his relationship with the ot- prayers and suruh leaves. The leaves must her communities in her surrounding is not be boiled, until the water turns green and bad. This is because her role in the commu- flush it to the eyes. Under God’s blessing, nity is still needed. they will be healed. The Role of Healing and Non-healing Although I am sitting here, my spirit The existence of Dukun Suwuk and Dukun could float everywhere. For instance, Prewangan has its own role to society, es- when you meet a person like me, do not pecially for people who feel their presence. be surprised, perhaps my blessing is with Every Dukun has a stake in the community you. “(Kasman, Gus Burso’s student, in- because of their abilities. terview on 02.04.2016) One of the important roles that made Gus Busro as Dukun Suwuk is that he never Gus Busro has already played an im- discriminates someone if they need help, portant role for a lot people. To him, it is his for example the case of patient who was obligation to help others. rejected by hospitals in Jombang. Doctors claimed that medically, the patient did not have any problem, even they asked to take him to the mental hospital. The patient clai- med that he could not move his body accor- ding to his will. His family finally brought him to Gus Busro. Gus Busro was assisted by his brother to carry out the healing process to the patient. Gus Busro explained that his body’s stability was disturbed by something invincible. That is because he overthought his own problems. Moreover, his child al- ways disobeyed rules and instruction and it made his heart and mind heated. Gus Busro also counseled his son who also accompa- Figure 2. The healing process performed by nied him to obey his father. Even if what he Gus Busro by praying and using mediator. said was not according to the wishes of his Source: Ratih T. A. 2016

UNNES JOURNALS 334 Ratih Tyas Arini, et al, The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases

Bu Misriyati also has a big role for dy many people who ask for help and come people who ask for help. Two of those peop- to her house. The same case also happens le are Bu Binti and Bu Yaumi. Bu Binti is one to another Dukun Prewangan named Mbah pregnant patient from Mranggen-Purwoasri Misri in her younger age. Mbah Misri often village. When the study was conducted in recalls her former glory as a Dukun Prewan- mid-March, her pregnancy had been more gan. Although now people who come to her than eight months. Bu Binti’s arrival to Bu are not as many as her young age, the me- Misriyati was to fix the position of baby by mories of people who receive her help still giving a massage on the stomach. Therefore, remains, such as the story about her son-in- by the time she delivers the baby, it will be law named Pak Sumani. easier and smoother. The writer had an opportunity to in- According to Bu Misriyati, when Bu terview Pak Sumani when he was at her hou- Binti came about two weeks before, the baby se in Watugilik village, Plemahan District was lying in a wrong position. However, the when he was about to hold a circumcision fixing massage can only be performed when ceremony for his son. Initially, Pak Sumani the pregnancy reaches eight months. After recalled that Bu Suminah, his wife, was in- the massage, Bu Misriyati said that now the herited a protective talisman by Mbah Misri. baby’s position is right. Bu Binti said that Then the story was spread on his experience she always comes to Bu Misriyati if there about being helped by his mother-in-law. are health problems, both for her and her When Pak Sumani was young, he had sick- family. The treatments for her first until her ness. The sickness was indicated to be the second children are all handled by Bu Mis- influence of witchcraft from his rival. He riyati. Bu Binti relies on Bu Misriyati becau- tells: se she is trusted and proven effective. “ kulo geh mpun percados ten meriki mbak kawit “Jamanku enom mbiyen, nduk, loro-loro riyen. Nek kaleh obat-obat dokter niku ma- nen. Pas mbarepku jek cilik. Kerjo maleh lah mboten purun kulo. I have put my trust angel, aku kan blantik. Pas arepe moro se- to her since long time ago. I don’t even want sek, gagal, arep ono kerjaan meneh, loro. Sesek terus rasane dodoku. Terus karo to get the medicine from doctors.” mbok diobati. Mbiyen aku dikon adus kembang ngono tok iso waras wes ra tau sesek-sesek meneh. Jare pancen ono sing nggawe, nduk. Yo podo blantik’e mbiyen kan ngono kui saingan.

“when I was younger, I was always sick. When my first child was a boy, the work was so hard, I’m a broker (selling cows). When I wanted to go to work and got clients, I always felt sick and pain on my chess. So, I couldn’t go. It kept happening. And, Mbah Misri treated my sickness. She asked me to simply shower using flowers and it was cured and never came back again. She said that the sickness was due to my rival witchcraft. Well, for peop- Figure 3. Bu Binti, one of pregnant patients le working in the same profession like a who comes to Bu Misriyati to fix wrong po- broker, we are rivals “(Sumani, the client sition of the baby inside the womb. Source: of Mbah Misri, Watugilik, interview on Ratih Tyas Arini 2016 09.02.2016)

Bu Misriyati has been trusted by a lot This phenomenon can be analyzed es- of people to do health care. There are alrea- pecially using the theory of initi-

UNNES JOURNALS Komunitas 8 (2) (2016): 328-338 335 ated by . The preliminary idea body physically or spiritually but also so- of Victor Turner is liminality on the social le- cially. This is important because physical vel of this stems from the theory of The Rites and spiritual conditions are necessary for of Passage by . Gennep running someone’s role in society. Therefo- in his book, The Rites of Passage, discusses re, people are trying to find a solution to be the ceremony conducted by vario- healed by asking for helps from others that us people in welcoming the change cycle of can be counted to do the healing. The search the person (Sairin 2002, p.167). Liminality’s for a cure for AIDS is a form of ritual in the Turner splits into three stages; pre-liminal community. One of them is by approaching phase, liminal stage and post liminal stage. Dukun Suwuk and Dukun Prewangan in Ke- One thing that can happen in human diri Regency. This is why the role of Dukun life is being sick. When sick, someone is out Suwuk and Dukun Prewangan is very essen- from their role in society and normal view. tial for society. They help the community as That is how community’s treatment toward a means of solution and free them from li- someone who is considered ill. When peop- minal condition. le are in their normal condition before the The last stage is post liminal, which illness, they are in pre-liminal phase, in means reunification. For people who are which they are within the community struc- sick, post liminal can lead to all sorts of ture, role and according to the norms pre- things. People who are sick can be cured vailing in society and treated as usual. The from their illness and return to the people transition of phase from pre liminal stage interaction and play their role like in the to the liminal stage is known from certain past. There will be more attention from symptoms indicating that “there is somet- people, not like when they start moving to hing wrong” in such individuals. For instan- the pre-liminal stage. ce, when there is a feeling of discomfort and complaints as an early sign of disease emer- Patient selection toward Dukun Suwuk gence. and Dukun Prewangan And someone is said to enter the li- Dukun Suwuk and Dukun Prewangan are minal stage when they are sick. This liminal selected by patients based on several con- stage is the stage in which the sick person siderations, mostly based on trust or con- experiences an ambiguous situation. Victor fidence. Some others make the selection Turner depicts the state as a “room”. Two spa- based on desperation and wanting to make ces are limited by the closed door. Liminal is a shortcut. There are also people who make the doorstep, meaning that it is not here nor the choice because it has been a habit. Tho- there. Not in a single room nor in the other se are the reasons why people choose Dukun room, not inside nor outside. People who Suwuk and Dukun Prewangan. are sick no longer hold and follow both the The methods of Dukun Suwuk and structure and norms as before. Such condi- Dukun Prewangan are clearly different and tion at this point can be defined as a condi- the public also knows it. Communities have tion of “ambiguous”, where the physical sta- criteria in choosing their Dukun. They will te of the body intact and show any traits in not choose Dukun without knowing how plain view which is similar to normal people significant their methods can work. in general. However, on the other hand, a sick person cannot perform activities such Choosing Dukun Suwuk as healthy people in general. There is a per- Dukun Suwuk is known for their power in ceived disruption in the body forcing them addressing the prayers for streamlining the stuck in the ambiguous conditions. affairs of human beings with their goals.Du - This ambiguous condition is certainly kun Suwuk believe that anything could hap- not a nice thing and disruptive to the con- pen based on the will of Allah Ta’ala. tinuity of community life. Because when As one of the servants who are close sick, people are not only disrupted their to God and have the key prayers, it is their

UNNES JOURNALS 336 Ratih Tyas Arini, et al, The Role of Dukun Suwuk and Dukun Prewangan in Curing Diseases obligation and responsibility to help others still have three other children, you know. “ in need. This is what makes many patients choose Dukun Suwuk. Many patients with Islamic religious background and good edu- cation background come to Dukun Suwuk because it is still religiously and generally acceptable. For them, nothing is wrong with coming to Dukun Suwuk to ask for help be- cause they use prayers and believe that God’s power will help their goals smoother. People who come to Dukun Suwuk, let alone that already a customer, would not want to come Figure 4. Bu Yaumi (middle) with her to another Dukun with different methods. It daughter meet Bu Misriyati to be cured. is caused by differences in confidence in the Source: Ratih Tyas Arini 2016 source of the strength of Dukun. This is told by one of the patients Gus Busro named Pak Thank God that if something goes Ahmad Toha. wrong, I can always recover. Yes, indeed, we ask all the grace to God, but it can be “When I get sick, I always come to him. through Bu Misri as mediator ...she has a For casual medical checkup, it can be per- special gift... “(Yaumi, a client of Bu Misriy- formed by a doctor. However, for curing ati, a resident of Sono-Papar village, inter- process, it must be with Gus. My son’s fe- view on February 20, 2016) ver also lasts in days, three days. So I ask him to come with me. Choosing Dukun Prewangan With Gus Busro, the healing uses prayers, Meeting Dukun Prewangan to ask for help is not Prewangan (supernatural beings). an option. Mbah Misri as Dukun Prewangan With Prewangan, I always refuse. Alt- is very open to the presence of anyone at her hough my religious level is mediocre, but house, for any purpose. One client named I know that. Gus Busro only tells us to do Bu Sopiyah came to her house when the wri- fasting and a lot of charity. “(Ahmad Toha, ter was there too. Bu Sopiyah did not have patient, interview on 09.02.2016) any objection to be interviewed and she pro- vided an explanation why she came to Mbah Bu Yaumi as one loyal customer of Bu Mis- Misri. Bu Sopiyah assumed that Mbah Misri riyati says that she and Bu Misriyati already could solve the problem being faced by her have found a connection within the treat- son children who were working in Bogor. ment. Such compatibility is irreplaceable. Her son complained that his money’s boss Bu Yaumi has already become a loyal costu- was often lost with him although he never mer to the service Bu Misriyati since 2003’s. took the money. She tells: Bu Sopiyah’s reason to believe that Mbah Misri can solve these problems is “I choose to go to mak’e (Bu Misriyati) because there is a match. Bu Misri’s got a because she simply considers Mbah Mis- gift. Ever since my father went here to be ri is able to. “Mbah Misri is well-known to cured, I was also young, in 2003’s. We’re help solving such problems.” Bu Sopiyah also connected especially because my fat- is one of the loyal customers who still uses her was from Pesing. the services of Mbah Misri. Over time, the quantity of customers who come to Mbah I am a regular patient for massage. It also Misri decreased. In addition to the impact has been our second meeting for us sin- of modernization, the influence of religious ce we met in Bu Misri’s house last time, purification movement around the residen- right? I think I feel that I am pregnant ce of Mbah Misri also contributes to make again. Bu Misri predicts that I even could that change.

UNNES JOURNALS Komunitas 8 (2) (2016): 328-338 337

achieve the objectives corresponding to the level of the actor’s choice. (Upe 2010, p.193). Rational choice theory leads to two things, namely actors and resources. Resources are things that can be controlled by the actor. Patients who choose to do the healing on Dukun Suwuk are positioned as an actor, while the treatment of Dukun is one of many existing resources. Patients can freely choose the treatment from Dukun to achieve their desired goal. The goal, of cour- se, refers to the completion of the problems that is owned by the patient. For people who choose healing treat- ment from Dukun, the methods of working Figure 5. Mbah Misri with Bu Sopiyah. and all the elements dealing with Dukun Source: Ratih Tyas Arini 2016 is considered rational and can be trusted completely. Rationality and the confidence Currently, in the village where Mbah come from significant result that has been Misri is settled, the spread of LDII Moslems done by those Dukun. The proofs can be a is intensively increasing. As a result, many result of the treatment process, the bene- residents join the group. LDII carries out fits derived by the patient and conformity this kind of religious purification move- between expectation and reality felt by pa- ment by inviting people into the group and tients. For example, Bu Yaumi always comes instill their existing beliefs. The purification to Bu Misriyati when seeking treatment. The of religion itself is a purification of religious reasons for Bu Yaumi to come to Bu Misriy- teachings that according to the believers, re- ati is because she believes that both of them ligion should be returned to its nature. Life has the connection. must be based on values that are considered In Javanese language, the term is co- true to religious orders and realign things cog-cocogan “being fit to each other” be- that are considered to deviate from religion. cause compatibility is very influential in One deviation of religion according LDII is healing with the help of a Dukun. As said by to ask for help from Dukun, as stated by LDII Geetz in Atik Triratwati (2014), “Among all leaders in the region. As delivered by Mbah factors of the patient’s recovery, the factor Misri in an interview, she said that the lea- of compatibility (cocog-cocogan) becomes ders of LDII prohibits people from visiting the most determining factor in traditional Dukun because they are not appropriate and treatment”. Triratwati Atik et al (2014) states according to the religious teachings. “There was a couple who where both suffe- The selection of patients to the prac- ring severe illness and the came to have his tice of Dukun Suwuk and Dukun Prewan- treathment. The wife recovered but her hus- gan can be examined more deeply by using band did not. This case means that healing rational choice theory which was initiated deals with compatibility which means it can by James S. Coleman. The focus of rational be suitable for someone but not for others. choice theory is on the actors. An actor is seen to have a choice or va- CONCLUSION lue and has a purpose to choose. That me- Healing abilities possessed by a Dukun ans, the actor who has a purpose will focus Suwuk is an ability that is learned and ob- on the efforts to achieve such purposes. The tained through learning from the experts. theory of rational choice ignores the choice While the ability possessed by a Dukun Pre- or the source selection actor, what is impor- wangan is obtained from the descendants. tant is the fact that the actions are taken to Prewangan beings can be passed from ge-

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neration to generation. This Prewangan is Pustaka Pelajar, Yogyakarta. what becomes the source of ability for a Du- de Rios, M.D., 2005. Interview with Guillermo Ar- révalo, a Shipibo urban shaman, by Roger kun Prewangan. Rumrrill. Journal of Psychoactive Drugs, 37(2), The healing process and solving prob- pp.203-207. lems performed by Dukun Suwuk uses DuBois, T.A., 2011. Trends in contemporary research prayers as a key source of power. In addition, on shamanism. Numen, 58(1), pp.100-128. Jones, P.N., 2006. Shamanism: An Inquiry into the it can also be assisted by various means of History of the Scholarly Use of the Term in media including a variety of plants, spices, English‐Speaking North America. Anthropol- salt, sugar and others. And the Dukun Pre- ogy of consciousness, 17(2), pp.4-32. wangan uses the help of supernatural beings Kasniyah, N., 2012. Fenomena Budaya Dalam Peny- embuhan Penyakit Secara Tradisional: Pijat or Prewangan who become their partners to Refleksi dan Transfer Penyakit dengan Media cure or resolve the problem. Binatang. Jurnal Masyarakat Kebudayaan dan Dukun Suwuk and Dukun Prewangan Politik Tahun 22. 2(4), pp.333-342. have the role in society which is still ongoing Laros. 2012. Sejarah Budaya Suwuk di Indonesia dan Proses Pembuatan Air Suwuk. Retrived today, despite having to deal with moderni- Mei 26, 2015 (https://kanal3.wordpress. zation and the movement of religious puri- com/2012/09/24/sejarah-budaya-suwuk-di-in- fication. Modernization does not eliminate donesia-dan-proses-pembuatan-air-suwuk). the important role of Dukun Suwuk and Du- Lee, B.O., Kirmayer, L.J., & Groleau, D., 2010. Thera- peutic processes and perceived helpfulness of kun Prewangan. This is because there are a dang-ki (Chinese shamanism) from the sym- lot of things that cannot be addressed and bolic healing perspective. Culture, Medicine, resolved by a doctor or institution but they and Psychiatry, 34(1), pp.56-105. can be overcome by a Dukun. In addition, McClenon, J., 2006. The ritual healing theory: Ther- apeutic suggestion and the origin of reli- the movement of purification of religion by gion. Where God and science meet: How brain certain religious sects has different impacts and evolutionary studies alter our understand- to Dukun Suwuk and Dukun Prewangan. For ing of religion, 1, pp.135-158. Dukun Suwuk, religious purification move- Oak, S.D., 2010. Healing and exorcism: Christian en- counters with shamanism in early modern Ko- ment has a little impact on its presence in rea. Asian Ethnology, 69(1), pp.95. the community because they are using the Pal, S.K., Sharma, K., Prabhakar, S., & Pathak, A. core method of prayer and sources of power ,2008. Psychosocial, demographic, and treat- that are believed to be originated from God. ment-seeking strategic behavior, including faith healing practices, among patients with For Dukun Prewangan, its existence has epilepsy in northwest India. Epilepsy & Behav- declined due to the influence of religious ior, 13(2), pp.323-332. purification movement that occurs in areas, Poerwadarminta. 1984. Kamus Umum Bahasa Indone- where what they do is considered as a devia- sia. Balai Pustaka, Jakarta. Sairin, S., 2002. Perubahan Sosial Masyarakat Indo- tion from the teachings of religion. nesia: Perspektif Antropologi. Pustaka Pelajar, The selection of patients who come Yogyakarta. to Dukun Suwuk and Dukun Prewangan is Saputra, K., 2007. Akupuntur Indonesia Akupuntur not based on random consideration. They Dasar, Jilid I. Penerbit Airlangga University Press, Surabaya. have strong reasons and criteria to deter- Sidky, H., 2009. A shaman’s cure: the relationship mine which Dukun that would help them. between altered states of consciousness and The healing treatment performed by Dukun shamanic healing. Anthropology of Conscious- Suwuk and Dukun Prewangan is one soluti- ness, 20(2), pp.171-197. Stone, D., 2008. Wounded healing: Exploring the circle on to be free from the ambiguous conditions of compassion in the helping relationship. The of liminal stage. Therefore, choosing to go to Humanistic Psychologist, 36(1),pp.45. a Dukun is a rational choice for each patient. Triratnawati, A. et al., 2014. The Power of Sugesty in Traditional Javanese Healing Treathment. Ko- munitas: International Journal of Indonesian REFERENCES Society and Culture. 6(2), pp.280-293. Anggorodi, R., 2009. Dukun Bayi dalam Persalinan Upe, A., 2010. Tradisi Aliran dalam Sosiologi. PT. Raja oleh Masyarakat Indonesia. Makara Kesehat- Grafindo, Jakarta. an. 13(1), pp.9-14. Winkelman, M., 2009. Shamanism and the Origins of Creswell, J.W., 2015. Penelitian Kualitatif dan Desain Riset: Memilih di Antara Lima Pendekatan. Spirituality and Ritual Healing. Journal for the Study of Religion, Nature & Culture, 3(4).

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