ANTHROPOLOGY AND JAVANESE MYSTICAL MOVEMENTS

      During the last decades Javanese mysticism has become more and more of interest to anthropologists. They base their books, articles, doctoral theses, etc. partly on Dutch studies during their colonial past, partly on their own observations during field-work. Java is particularly fascinating because its culture bears traces of various religions.

      The original religion of Java was animistic. Prevailing was the belief in powers, nature-spirits and souls of the deceased hidden in the unseen world. The selamatan is considered to be part of that folklore. This gathering is held at specific dates such as the third, seventh, fortieth, hundredth, and thousandth anniversary of the decease of a relative. The food eaten is meant to be a sacrifice for the soul of the dead person. After a thousand days the soul is supposed to have disintegrated or reincarnated. Prof.J.M.van der Kroef writes: "The homeostasis sought via the selamatan has an animistic background which is part of the Javanese cosmology: man is surrounded by spirits and deities, apparitions and mysterious supernatural forces, which, unless he takes the proper precautions, may disturb him or even plunge him into disaster."



     
Anthropologist Clifford Geertz divides the Javanese population in three main groups: the abangan, the priyayi and the santri. The Abangan (Agami Jawi) are nominal Muslim, but to a great extent they are guided by the ancient belief, the kejawen. Dr.S. de Jong: "Flora and fauna have like man a soul. The animal and vegetable soul is deeper sunk in material existence than the human soul. Therefore certain plants and animals may be harmful...The Godhead towers above in serene rest and offers no assistance. The abangan remain two possibilities: surrender -rela-, and worship -bekti. The primitive main concepts recur in 20th century mystical groups, may have never been absent."

      In the 5th century Hinduism was introduced in Java and struck root. One thousand years later it was followed by Islam. The form of Islam that reached Java had already undergone Ishmaili Shi'ah influences. In Java it was again adapted to suit the existing Hindu and animistic elements. Sufi mysticism was embraced particularly, because it coincided with the existing way of thought. Sufi brotherhoods - tarekats - of the Sufi orders of Naqshabandiyya, Qadiriyya, and Shattariyya were formed and spread slowly.

      Towards the middle of the 19th century opportunity arose for the Muslim population to have more contact with their fellow-believers. This led to a reform movement to rid Indonesian Islam of Hindu-Javanese elements. The Santri belong to this part of the population. They condemn such diversions as Wayang performances and selamatans. They reject the belief in the unity of man and God, in rasa(feeling) over akal(reason).

http://www.xs4all.nl/~wichm/javmys1.html