International Journal of Wood Culture 1 (2021) 1–22 brill.com/ijwc Searching for Wayang Golek: Islamic Rod Puppets and Chinese Woodwork in Java Kathy Foley | orcid: 0000-0002-3036-8493 Theatre Arts Department, University of California, 1156 High Street, Santa Cruz, CA 95064, USA [email protected] Abstract The Wayang golek rod puppet theatre of Sunda in West Java was imported from the coastal (pasisir) area of Java in the nineteenth century. This art uses wooden figures, but in terms of repertoire, is related to the shadow theatre (wayang kulit) of the island. This article describes the construction of puppets and notes the importance of wood/ tree as the image of the cosmos via the kayon (“tree of life” puppet). The dance of this tree puppet relates to the banyan tree in traditional thinking. The paper explores the legend of Sunan Kudus, one of the nine wali songo (Islamic “nine saints’), who is accredited with establishing the wooden puppetry in the sixteenth century. The rod puppet art, woodworking, Islamic teaching and Chinese influence are intertwined in early stories of Muslim heritage. Though firm historical data about the rod puppet theatre only began to be recorded in the nineteenth century, families who performed wayang golek in West Java all migrated from the North Coast areas, where Chinese heritage in wood working communities is found and the preference for carved wooden figures was probably affected by the Chinese-Indonesian aesthetics of these enclaves, establishing links between wood puppetry, Islam, and Chinese influence. This study based on anthropological research with puppet masters in West Java, coupled with the history of wood crafting in Java, unpacks metaphors of the banyan tree and redresses the lack of discussion of Chinese contributions to Indonesian wooden puppetry due to Indonesian anti-Siniticism. Keywords Wayang golek – banyan – Javanese-Chinese muslims – wooden puppetry © Kathy Foley, 2021 | doi:10.1163/27723194-20210002 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/24/2021 09:26:37PM via free access 2 Foley 1 Introduction The dalang (puppet master, customarily male) of the wayang golek rod pup- petry of West Java (Indonesia) makes finely carved puppets dance in costumes with the figures’ chests covered with resplendent, intricate beadwork and their hips wrapped in sarongs of bold batik patterns The figures are, most often, the characters of Indian-derived Mahabharata or Ramayana stories but can also be from the adventures of Amir Hamzah, uncle of the Prophet Mohammed, or other such local legendary or historical personages, such as Panji, a twelfth- century Prince of East Java. Puppets are carved of “puleh” (Alstonia scholari), “junjing” (Rhodamnia cinerea), “kecape” (Sandoricum kutjape) or other wood species that are light, durable, and not easily ruined by insects. Simple carving hatchets, knives, and chisels made by the local blacksmith are used to hack, incise, and etch. The carver outlines the form on a smooth block, normally using the width of his hand and fingers for measurements, as he sketches body proportions/designs on the block with a pencil. Two fingers width for a lady’s neck and a stretched thumb may yield the curve of the neck for a refined prince. The head is carved first and is the most important part: all the informa- tion that is needed to recognize the four main character types (emotionally uncontrolled, strong, semi-refined, refined) is contained in the face (see Fig. 1). Thin eye slits and a gently pointed nose mean a refined figure. Bulging eyes and prominent fangs denote a demon. The identity of the particular character will be clear from the headdress, which corresponds to iconography developed in the hide shadow puppetry (wayang kulit) of the north coast (pasisir) of Java, especially in the areas around the port city of Cirebon, from where wayang golek puppet masters/makers migrated to Highland West Java during the late Dutch colonial era. After carving the head, the maker works on the torso (hips to shoulders in a single piece) with a hole bored through the center of the body, from the top of the neck down to the bottom. This allows a bamboo rod on which the head- neck is to be mounted to pass through the core of the body. Smaller holes are bored laterally from the neck area, out from each shoulder. Small pieces of wood are carved for the two arms pieces: (1) shoulder to elbow and (2) elbow to fingers. The delicate armbands and bracelets are permanently carved into these arm pieces. The wood is sealed, and figures are carefully painted – today, using store-brought acrylics, but in the past, natural pigments or gold leaf were used for the bodies and faces. Next, the strings to hold the lower and upper arm pieces together are threaded and then attached to the torso with thin bamboo manipulation rods International Journal of WoodDownloaded Culture from Brill.com09/24/2021 1 (2021) 1–22 09:26:37PM via free access Searching for Wayang Golek 3 Figure 1 Refined wayang golek hero flanked by a strong warrior and a semi-refined heroine Photo: Brad Clark affixed to each hand. The center rod is inserted through the body, forming the “spine,” and the head is mounted on it. The costume and a dance scarf are added. The puppeteer is now ready to perform. With his third, fourth, and fifth fingers on the spine rod, the puppeteer can make the head swivel gracefully from side to side, and by rotating the trunk around the center rod with thumb and his first finger, he can make the torso and shoulders move in opposition as the character does a graceful walk. The hand rods, in the puppeteer’s deft fingers, stretch the arms out to perform graceful swings and dance moves. The doll exudes the illusion of vitality. Adding gamelan orchestra music, singing, and story infuse the puppets with life, making them an attraction at important ceremonies – weddings, circum- cisions, and village festivals. The motions of the puppets bear an uncanny resemblance to the wood mask dance (topeng) of the area that uses the same four character types as the faces of the puppets (see Foley 1990a,b, 1991). When I was studying the mask dance, my teacher would complain that I looked “too human” and then pick up one of these dancing dolls to show me what I should do: hips and International Journal of Wood Culture 1 (2021) Downloaded1–22 from Brill.com09/24/2021 09:26:37PM via free access 4 Foley torso should move as a unit like the golek puppet. My head should swivel gracefully as if atop the thin spine rod. My arms must extend out completely with the strength of wood and my fingers curving back like the carved hands. As the puppet in dance, strives to appear human, the dancer tries to become the wooden doll. Thus the dancer and the puppet meet each other halfway, creating a shared world of beauty, where movement and voice are essential- ized and move beyond the everyday. By making dolls dance as a puppeteer and by doing mask dance movements, emulating dolls’s wooden perfection, I eventually found my way into the world of wayang golek. With their rather small stature (0.45–0.9 m), these figures bring the stories of the great heroes, demons, and gods to life, and in the process show us the eternal potential of a human soul. This article will discuss both (1) the theoretical implications of the tree in the performances of wayang golek of the highland area, and (2) the prefer- ence for wood as the material of puppet-making in West Java. My material shows the importance of trees in local thinking and, while the wayang golek shares features with the better-known leather shadow puppetry (wayang kulit) that reaches an apotheosis in Central Java and Bali (but is found all around the Gulf of Thailand and South China Sea – Malaysia, Kalimantan, Lombok), wayang golek’s preference for wood as material for puppetry is a specific North Coast and West Javanese variation. The preference for the three-dimensional, wood figure creates an aesthetic that is more solid and worldly than the two-dimensional, ethereal images of shadow puppetry. This choice of wood may be derived from the influence of Chinese settlers and their descendants, who became important as patrons and performers; perhaps as early as the fifteenth century, but certainly by the nineteenth and twentieth centuries, but their importance is often overlooked due to ethnic divides.1 1 Anti-Chinese sentiments were caused by Chinese immigrant economic success in the nineteenth and twentieth century creating animosity that helped foster to mass killings of Chinese Indonesians as alleged communists in 1965–1967. This was followed by suppression of all things Chinese in the Suharto period (ending with his overthrow in 1998). As a result, most contemporary Indonesians ignore the Chinese connections to the early Islamic history. These sentiments are probably augmented by the current Islamic Revival that tends to inter- pret all things Muslim through a narrow frame of contemporary Sunni ideology that comes from the Middle East. International Journal of WoodDownloaded Culture from Brill.com09/24/2021 1 (2021) 1–22 09:26:37PM via free access Searching for Wayang Golek 5 2 The Origins of Golek According to tradition (or perhaps myth), wayang golek was created by Sunan Kudus in the sixteenth century (some say he died in 1550, although he is also said to have created wayang golek in 1584). While the specifics of his life remain shadowy, he is a venerated Muslim saint who helped convert Java to Islam and, like the other saints (wali songo, nine saints), he used the arts for this purpose.