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Komunitas 8 (2) (2016): 328-338 DOI:10.15294/Komunitas.V8i2.4461

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Komunitas 8 (2) (2016): 328-338 DOI:10.15294/Komunitas.V8i2.4461 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, Indonesia 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 supernatural 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 magic 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 Anthropology, 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 shamanism 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 Java 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 rituals. 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 mantra 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- black magic for goodwill and malicious in- mote place.
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