INTERNATIONAL JOURNAL OF INDONESIAN STUDIES ISSUE …artsonline.monash.edu.au/indonesian-studies... · Education, Widya Dharma University, Klaten, Central Java. He teaches Javanese

INTERNATIONAL JOURNAL OF INDONESIAN STUDIES

ISSUE 4, 2017

66 | P a g e

Javanese Traditional Healing as Practiced by the Wong Pinter In Temanggung, Central Java

Sartini, Supartiningsih and Luwiyanto

Bio-data: Sartini is a lecturer at the Faculty of Philosophy, Gadjah Mada University. She

teaches Cultural Philosophy and Local Wisdom. She completed her baccalaureate and

masters studies at the Faculty of Philosophy, Gadjah Mada University, and is completing her

doctoral studies at the Inter-Religious Studies Program at Gadjah Mada University. Email:

[email protected] and [email protected].

Bio-data: Supartiningsih is a lecturer at the Faculty of Philosophy, Gadjah Mada University.

She teaches Social Philosophy. She completed her baccalaureate, masters and doctorate

studies at the Faculty of Philosophy, Gadjah Mada University. Email:

[email protected].

Bio-data: Luwiyanto is a lecturer at the Faculty of Javanese-Language Teaching and

Education, Widya Dharma University, Klaten, Central Java. He teaches Javanese Language

Fluency and Javanese Philology. He completed his baccalaureate and masters studies at the

Faculty of Cultural Sciences, Gadjah Mada University. Email: [email protected].

Abstract

This article explores the types and variations of healing techniques practiced by the wong pinter, the origin of their knowledge, and their primary motivations. Data for this research was collected through interviews with informants. This article presents several findings. The wong pinter help heal physical and non-physical ailments as well as social and community issues. Their methods may involve giving herbal and natural medicines to patients, massage, acupuncture, and/or prayer. Some wong pinter are autodidacts or have natural talent, whereas others learn from their parents or families, from teachers, from Islamic boarding schools, or are gifted with their abilities by more senior wong pinter. Their healing abilities are honed through acts such as meditation, fasting, pilgrimage (ziarah), and charity. The healing and social aid provided by the wong pinter are based in several motives, including love and care, a desire to help others, a desire to provide charity, a sincere devotion to others' well-being, surrender to God, and the belief that all people are obliged to help each other. These spirits make them respected, honored, and needed by the society.

Keywords: Java, traditional healing, wong pinter

Introduction

Traditional healing has continued to thrive in numerous countries, including Indonesia, even

in the face of increasingly modern technology. Although these traditional models of healing

can commonly be found in rural areas, particularly among traditional peoples in the

hinterlands, they are also found among relatively modern and educated peoples, including

urban dwellers. Traditional healing is used as an alternative to modern medicine for a

number of reasons, including its lower cost, the limited abilities of medical staff, and the

desperate need to treat an ailment which has not been or cannot be cured by medicine.

mailto:[email protected]




ISSUE 4. 2017

67 | P a g e

Traditional or alternative treatment provides a regimen which can be undertaken in

tandem with medical treatment. However, not all patients agree with this. According to

Marsiya (2011), for a high educated person who initially relied exclusively on medical

supervision for her family, it takes great strength to admit that modern medicine has its

limitations and to recommend that said limitations be overcome using alternative treatment

methods. Healing, as a method and as a process, is a choice, and its practice depends on the

healer (medical or alternative). The researchers here, however, recommend that reports

from laboratorial tests be patients' main consideration, even when they do not agree with

the diagnosis. Marsiya (2011) argues that, because doctors and alternative healers are

human, they have their own interests, weaknesses, and strengths. All must undergo a

learning process. This process identifies students with difficulty learning how to treat

patients, and although such students may become healers, they will be unable to provide

the best services. Marsiya also writes that, while some ailments can be easily cured by

medicine, there are also ailments which can more easily be healed through alternative

treatment. Treatment methods are but roads, and thus different patients may choose

different routes. Such views indicate that such non-medical treatments in traditional healing

models are given serious consideration, even among educated persons.

Traditional treatment models are not only found in Java. They have developed

throughout Indonesia, including among the Dayak, where they are known as balin (Trisakti,

2009), and among the Dayak Paser, where they are known as balian (Matondang, 2014). In

Bali they are connected to religious rituals, enchantments, or magic, or the control of spirits

(Lemelson, 2004). In West Java, traditional healing is performed by dalang ("puppeteers")

during wayang ("puppet") performances. The dalangs heal by giving patients prayer water

(Foley, 1984). These models of healing relate to special persons. In Java, persons with

special or supernatural powers are variously known as kyai ("Islamic leader"), dukun

("shaman"), wong tuwa ("old person"), or wong pinter ("smart person"). Research into

Javanese traditional medicine has been conducted by, among others, Sofwan (2010) and

Indrasuari (2012), who investigated the wong pinter in Semarang and Demak, Central Java;

Sutiono (2014), who explored the wong pinter as a type of Javanese shaman; Sartini (2014

a), who investigated healing in Java as noted by Geertz (1976), Mulder (2005), Daniels

(2009), and Woodward (2011); also Sartini (2015 b), who provided a profile of the wong

pinter.

This research project explores the types and variations of healing techniques

practiced by the wong pinter, the origin of their knowledge, and their primary motivations.

Field research was conducted using the ethnographic method (Crang, 2007) to understand

the experiences and lives of the members of the community as well as the actual conditions

of the research object. Data collection was conducted through in-depth, face-to-face

interviews (Creswell, 2010), focusing particularly on the healing methods used and the

worldviews held by the wong pinter.


ISSUE 4. 2017

68 | P a g e

The informants chosen in this study are based on the results of the research

conducted in the previous year when Sartini searched for the definition of wong pinter and

anyone in Temanggung area included in the category (Sartini, 2015b). These informants in

the study were community members from almost every sub-district in Temanggung area. In

this research, there are found 44 names of wong pinter. But, when the latter research was

done, some informants had died, others do not want to be interviewed, some could not be

found for some reasons and in the field some other wong pinters were found.

Types of ailments and issues: findings

Information on a number of ailments was requested from the wong pinter. These can be

classified as physical ailments, non-physical ailments, and social issues.

Ailment Type Ailments included

Physical Ailment Stomach pain, fever, chills, itchiness, tooth pain, upset stomach, mumps, bleeding, osteoarthritis, nosebleeds, tonsillitis, sprain, discomfort, poisoning, low blood flow, ulcers, heartburn and acid reflux, typhus, edema, difficulty urinating, kidney stones, high blood pressure, diabetes, tumors, cancer.

Non-Physical Ailment

Santet (bewitchment), disturbance by spirits (i.e. sawan, possession), demarenen (ailment attributed to or caused by a pregnancy in the extended family), nyapeh (weaning), restless or naughty children, mental disturbance.

Other social issues and roles

Difficulties within family relations, children preparing to write tests or enter school, elections, social disturbances, difficulties with business or love, etc.

Aside from playing a role in healing, the wong pinter are also involved in social events. They lead prayers and mujahadah (group prayers) or give advice / lectures.

Numerous types of issues are brought to the wong pinter for resolution, and for the

wong pinter it is difficult to refuse requests for help. For this reason, wong pinter generally

seek out a way in which they can help to the best of their ability. Observations indicate that

the wong pinter are capable of developing the skills and abilities which they learn elsewhere

(from parents, teachers, religious education, books, and other sources). They develop their

abilities in accordance with the services that their communities expect of them. One

informant, Darman explained "Wong pinter kuwi duwe penemu dhewe" (“The Wong Pinters

develop their abilities on their own”). This includes healing abilities (Sartini, 2014).

Healing methods

The wide variety of ailments and issues which the wong pinter are asked to treat means that

they have adopted a wide variety of healing and treatment methods. Some of the wong

pinter heal using herbal (plant-based) ingredients. These natural ingredients are often taken


ISSUE 4. 2017

69 | P a g e

from plants which grow in the wild around their homes. Some other wong pinter use their

abilities to massage patients. This approach is more common for physical ailments.

Most of the informants treat a variety of ailments using similar methods and media,

specifically water and prayer. Aside from prayer, there may be some certain other criteria to

be fulfilled. The prayers used are diverse. Some informants use Javanese-language prayers

or Arabic-language prayers, whereas others use verses from the Qur’ān or other Islamic

statements of creed.

The data collected have been classified here based on treatment method. The

categories are healing through herbal treatments, healing through massage, and healing

through prayer, which tends to be holistic, suggestive, and religious. Each category includes

various healing techniques which depend on the patient’s faith in the healer and is usually

backgrounded by certain religious beliefs.

Methods using herbal and natural treatments, massage, and prayer to treat physical

ailments.

Several informants gave detailed explanations of how herbal treatment is

performed, both in terms of dosage and in terms of application. Others, however, only

provided incomplete information. The following table contains information on several

herbal treatment methods collected from informants. Informants’ individual approaches to

treating specific ailments, including the ingredients used, are identified as Method 1,

Method 2, etc. The names of the ailments have been standardized.

a. Treatment Using Herbs and Natural Ingredients

Treatment may be done in a manner specific to the ailment being treated, or

through a mixed-methods approach.

Ailment Treatments

Stomach Pain Method 1:

The patient is treated with powdered sambung tulang (Euphorbia tirucalli) leaves, which are rubbed on the patient's stomach.

Method 2:

If the patient is suffering from stomach pain, treatment can include sugus, temulawak (Curcuma zanthorrhiza), turmeric, cinnamon, and sambiroto (Andrographis paniculata) leaves.

Method 3:

Patients are treated with a powder made of seven suruh wulung (Piper ornatum) and adas pulawaras (Foeniculum vulgare) leaves, as well as three pieces of kayu pule (Alstonia scholaris) bark. This powder is mixed with a glass of water and prayed over, then rubbed on the stomach of the patient.


ISSUE 4. 2017

70 | P a g e

Method 4:

The patient is healed with rendeng (Centella asiatica) leaves which are pulverized and squeezed. The squeezed water is left out in the dark morning so the water is filled with dew. This water is drunk for two weeks.

Fever Method 1:

The patient is treated using the sap of jatropha leaves.

Method 2:

The patient is treated with dhadhap srep (Erythrina subumbrans) leaves which are boiled. The water from boiling the leaves is then drunk.

Tooth pain The patient is treated with betel leaves which are soaked in hot water. This water is then gargled.

Typhus A whole earthworm (Pheretima aspergillum) is collected, but not washed. Hot water is added. This water is filtered and drunk. In this treatment, the emphasis is on the need to pray before and after drinking the water.

Kidney Stones Method 1:

The patient is treated with remujung (Orthosiphon aristatus) leaves. These leaves are boiled. The water used is drunk by the patient. This must be accompanied by certain prayer.

Method 2:

The patient is given remujung or kumis kucing (Orthosiphon aristatus) leaves which are soaked in sugar or palm sugar.

Difficulty urinating

The patient is treated with kumis kucing (Orthosiphon aristatus) leaves. These leaves are boiled, and then the water is drunk by the patient.

Nerves Pressure is applied to the skin over nerves. This is accompanied by the wong pinter inserting spiritual forces to the patient. The informant explained that low intelligence and insanity could be caused by issues with the nervous system. He compared nerves to cables: as with disconnected cables, disconnected nerves cause problems.

Diabetes Method 1:

The patient is treated with several dried bratawali (Tinospora crispa) sticks. These sticks are cut to 75 cm in length, or five times the breadth of an adult's palm, and then boiled in five glasses of water. The patient is asked to consume two glasses of this water every day.

Method 2:

The patient is treated with breadfruit (sukun, Artocarpus communis) leaves which are still on the tree. Several leaves are picked, then boiled in water, which is then drunk. This must be done every day.


ISSUE 4. 2017

71 | P a g e

Cancer Method 1:

The patient is treated with leaves from the tumbar sabrang (Elettaria cardamomum), though the patient may be given kenikir (Cosmos caudatus) leaves instead. The leaves are either boiled or juiced, and the liquid is then consumed. Before the patient drinks, he or she must pray for health. The healer believes and convinces that “because only God has the right and ability to make someone sick or cure them”.

Method 2:

The patient is treated with baked cassava. The informant obtained this treatment from a Japanese person he met in Singapore.

Sprains Method 1:

The patient is treated through massage.

Method 2:

The patient is treated with betel, galangal, lime, and salt. This is prepared by cutting the betel into thin slices before adding galangal, pressed lime juice, and a pinch of salt. All ingredients are then powdered and then rubbed over the sore area.

Method 3:

The patient is treated with powdered sambung tulang (Euphorbia tirucalli) and adas pulawaras (Foeniculum vulgare) leaves. This powder is rubbed over the sore area.

Chills Method 1:

The patient is treated with sambirata (Andrographis paniculata) leaves.

Method 2:

The patient is treated with the leaves of duduk plant (Desmodium triquetrum D.C).. This plant is boiled, and the water is drunk. Before drinking the water, however, the patient must pray to be cured of his or her ailment, and the patient must believes that “ as only God has the right and ability to make someone sick or cure someone”.

High Blood Pressure

Method 1:

Twenty leaves from the belimbing wuluh (Averrhoa bilimbi) plant are placed into a glass, which is then filed with hot water. This water is to be drunk every day.

Method 2:

Soursop leaves are boiled, and then the boiling water is drunk.

Method 3:

Budding avocado leaves are boiled with sugar. This boiling water is then drunk.


ISSUE 4. 2017

72 | P a g e

Method 4:

The patient is treated with breadfruit leaves (sukun, Artocarpus communis) which are still on the tree. Several leaves are picked, then boiled in water, which is then drunk. This must be done routinely.

Heartburn and acid reflux

Method 1:

Betel leaves are prepared as needed, then boiled in five glasses of water. Two glasses of this water should be drunk routinely. For the best results, the proper dosage is necessary.

Method 2:

The patient is treated with an onion, eleven cloves of garlic, and two lime leaves. These ingredients are blended and then rubbed over the afflicted area.

Ulcers The main ingredient for this treatment is kimpul (a plant in the taro family). This kimpul is boiled and then eaten. The informant “learned this treatment from the whispers of an unseen spirit.”

Itchiness The patient is treated using washed aseman (Polygonum chinense) leaves. These may be chewed directly or juiced. Before the leaves are consumed, the patient must ask God for health through prayer, because “only God has the right and ability to afflict someone or to heal them.”

Kidney Disease

The patient is treated with boiled pakis (Diplazium esculentum) buds. Before drinking this boiling water, the patient must ask God for health, “because only God has the right and ability to afflict someone or to heal them.”

Osteoarthritis The patient is treated with a mixture of pepper, egg yolks, and honey, which is drunk. Before drinking, the patient must ask God for health through prayer, because only God has the right and ability to afflict someone or to heal them.

Bleeding The patient is treated using the sap of yodium (Jatropha multifida), which is rubbed on the wound.

Nosebleeds The patient is treated by stuffing sidamala (Artemisia vulgaris) into his or her nose.

Calming the patient

The patient is treated with dadah leaves, a type of marijuana. Part of the leaf is taken, and the patient is required to sniff it. This functions as an anesthetic.

Increasing blood flow

The patient is given water which is mixed with salt (to a specific proportion). This mixture may not taste salty enough. Before drinking this water, the patient must pray to God to be healed, because only God has the ability to make someone sick or heal someone.

Snake venom The patient is treated with bawang lanang (single garlic).


ISSUE 4. 2017

73 | P a g e

Several informants gave general herbal treatments, rather than ones specific to

certain ailments.

Ailments Approach

Cancers, cysts, strokes, paralysis, etc.

Treated with mayana (Plectranthus scutellarioides), sere (Cymbopogon citratus), mangkokan (Polyscias scutellaria), cipun, turmeric, temulawak (Curcuma zanthorrhiza), ginger, and soursop leaves. These leaves can be used by boiling them first, with a specific proportion; the informant did not reveal this proportion. The water is then given to the patient to consume.

Itchiness, chills, cancer, kidney disease, osteoarthritis, wounds, etc.

Remujung (Orthosiphon aristaus) leaves can be used for many purposes and to cure many ailments. They are boiled, and the infusion is then drunk. Before drinking the water, the patient must pray and believe that only God has the right to make one ill or to cure one of an ailment.

b. Prayer Method

Aside from general treatment for physical ailments, healing may also be done

through prayer, with the following approaches and equipment.

Types of ailments mentioned by informants

Approach

Mumps (clearly protruding)

A tool (knife/sickle) which was once sharp, but is no longer sharp, is prayed over and then rubbed over the afflicted part of the body. This is done in the early morning, immediately after waking. The persons requesting this treatment usually come early in the morning before the healer wakes.

Stomach pain, fever, leg pain, tooth pain, and other physical ailments

These are treated with water which has been prayed over using Javanese-language prayers. Central to the prayers is a request to the ancestors and God. Red and white rose petals are added to the water, as is burnt incense. The mixture is then drunk by the patient.

General pain The patient is prayed for and given water which has been prayed over. The healer blows air onto the wounded or sore part of the patient's body.

General pain The patient is treated with prayers (internal, not spoken) and water which has been prayed over. The patient must drink this water and conduct his or her own prayers.

Stomach pain, fever, leg pain, tooth pain, and other physical ailments

The patient is treated with water which has been prayed over. The water must be collected in certain manner: the using the left hand. When taking the water, the healer


ISSUE 4. 2017

74 | P a g e

backs the place of water. When going home, the patient may not say any words of parting to the healer. The water which has been prayed over must be drunk three times, poured over the navel, and splashed on the face three times.

The informant gave the following prayer:

Audzubilahiminasaitonirojim bismillahirahmanirahim Gusti Kang Maha Suci Gusti Panembahan Senapati siwun sujana kadang Kyai Jengot kang mbahureksa prabeya sinuwun Agung Mangkubumi Ratu Suci Gusti Kanjeng Rara Kidul kadang brawi siil prabayeksa Kanjeng Kencana Wungu Ngarsa Dalem Sinuwun Mangkubuwana jemputing ping wolu kang sumare wonten ing Imogiri kanjeng Kyai Jayuja kang mbaureksa kenanga Kanjeng Wilahing Jati Brama kula eyang kaki sedaya pusaka kraton ingkang lenggah ing Ngayogyakarta.

Gusti Kang Maha Suci Gusti Panembahan kang sedaya kula tresnani kula nyuwun senjata si jabang bayi (name of the patient) menika putra pengayom menika sakit (type of ailment) kula nyuwun tetulung paringana mari pulih kados wau wau ampun ngantos enten sambikala punap- punapa laillahailallah Muhammadarrasulullah.

Physical ailments and pain such as toothaches, headaches, cancer, strokes, tumors, fever, etc.

The patient is given water which has been prayed over to drink, to splash on their face, and to pour over the navel. The water here serves as a medium (srana). Aside from the water, salt is also often used. This salt is consumed by the patient.

Strokes, tumors, etc. The patient is treated with water which has been prayed over through mujahadah. This water is then drunk by the patient.

Tumors, appendicitis, stomach infections, etc.

The patient is treated with plain water which is taken from a genthong (a kind of large clay pot) and prayed over. The water must be taken with the left hand.

Stomachaches, toothaches, etc.

The patient is treated with a glass filled with water and red and white rose petals, which is prayed over. Burned incense is then added to the water, which is then drunk three times, splashed on the face, and rubbed on the navel.


ISSUE 4. 2017

75 | P a g e

Treatment methods for non-physical ailments

The wong pinter are able to provide assistance for many ailments which are not

physical in nature. The most common affliction is that of being bewitched (kena santhet) or

being disturbed by spirits. Treatment may be done in a manner specific to the ailment being

treated, or through a mixed-methods approach.

Affliction / Issue Treatment

Bewitched (kena santet) Method 1:

The patient is given prayer and water. If necessary, the patient is bathed with macan kerah (a mixture of flowers).

Method 2:

The patient is advised to pray more regularly to God and to read the Qur'an. The patient is required to surrender him or herself to God.

Method 3:

The patient is treated with zamzam water (water taken from the Zamzam Well in Mecca) which has been prayed over, then asked to worship God diligently and with devotion.

Method 4:

The patient is treated with a recitation of the prayer "Bismillah Qulhudergu". The meaning of this phrase is unclear. The treatment uses water which has been prayed over.

Method 5:

The patient is treated with water which has been prayed over. This prayer involves either 1,000 recitations (dzikir) of the Surat Al Mulk or the Throne Verse (the 255th verse of the second sura of the Qur'an), bismillah (an appeal to God), istighfar (seeking God's forgiveness), or Al-Fatiha (the first sura of the Qur'an).

Method 6:

The patient is treated through prayer. The patient is asked to read the holy verses of the Qur'an, such as Al-Fatiha or the Throne Verse.

Disturbed by spirits Method 1

The patient is treated with water which has been prayed over. Treatment is more effective if zamzam water is used.

Method 2:

If the patient is being disturbed by a jin, the informant uses


ISSUE 4. 2017

76 | P a g e

paper with Arabic calligraphy on it (a sort of talisman) which is mixed with water. After a prayer has been read, the paper in the water is stirred, and then the mixture is drunk by the patient. This is accompanied by the prayer "Bismillahirahmanirrahim. Kelangkung keliwatan aja gawe wuruk sudi slaman slumun slamet, slamet saka kersane Allah, Allah, Allah". The syahadah (declaration of faith), sholawat (prayer), and basmallah (praise to God) are then said three times.

Method 3:

The patient is given water which has been prayed over. Before being treated, the patient must have fasted.

Method 4:

The informant has a Javanese-language prayer which is used exclusively for releasing someone from the grip of a spirit and returning the spirit to its place of origin. This prayer is usually used together with water which has been prayed over.

Method 5:

The patient is treated through prayer. The patient is also asked to recite the holy verses of the Qur'an, such as Al-Fatiha or the Throne Verse, at least three times.

Method 6:

The patient is treated with water which has been prayed over with Al-Fatiha.

Kena sawan1 (for children)

Method 1:

The patient is treated through prayer and by bathing him or her with a kembang macan kerah arrangement of flowers.

Method 2:

The patient is treated by bathing him or her with kembang macan kerah.

Method 3:

The patient is treated by bathing him or her with mixed flowers.

Method 4:

The patient is treated using cooked, tasteless glutinous rice. This rice is only a medium. The main element of treatment is

1 Usually signified by a pale face and sore body. This ailment is generally caused by the suggestion or fear of

undesirable occurrences. This can be triggered by the death of someone known to the sufferer. It is often considered to afflict sufferers only if they are otherwise affected by another ailment or issue.


ISSUE 4. 2017

77 | P a g e

prayer. Afterwards the patient is asked to bite a bengle (type of tuber) over which the sholawat and Al-Fatiha have been read at least three times.

Demarenen2 The patient is required to drink water in which clothing belonging to the pregnant family member had been soaking.

Kesurupan (possession) The patient is treated with water which has been prayed over.

Nyapeh anak (weaning) The patient (the child) must eat an egg which has been prayed over.

Matchmaking, business interests, and career improvement

The patient is given a prayer; this prayer is determined by the patient's birth weton (i.e. the day the patient was born according to the Javanese calendar). Appropriateness of this prayer is confirmed through calculations based on the Javanese calendar.

Pengasihan (love spells)

The patient is usually given a paper talisman (rajah) which has Arabic calligraphy on it and has been prayed over. The person targeted is expected to keep the talisman.

Family problems Method 1:

The patient is given water which has been prayed over in the hopes that it can show them an easy way out. Persons who are facing problems are asked to do 1,000 dzikir.

Method 2:

The patient is given advice and alternative solutions. This is assisted through routine prayers.

School exams / tests

The child who will write the test is given water which has been prayed over. The child is asked to say "Allah, yaa fatahu yaa 'alimu" (God, The Opener of the heart and The Knowing) every time he or she conducts Isya (nighttime) prayers.

Penglarisan3

Method 1:

The patient is given water which has been prayed over and mixed with incense. This water is then poured around the shop or place of business.

Method 2:

The patient is assisted through divinatory calculations based on the location of the shop or place of business.

2 This ailment resembles sawan but is caused by a pregnancy in the family of a male relative. This ailment

usually affects children under the age of five, but is not detectable through medical means. 3 These prayers are generally requested by merchants who want their wares to sell well. They are believed to

increase sales.


ISSUE 4. 2017

78 | P a g e

Mental disease / insanity

The patient is treated with “zamzam” water which has been prayed over. The patient is then conditioned to be mindful and relaxed in their thoughts, because forcing oneself to think can cause stress and mental disorder.

Possession or bewitchment

The patient is treated by through mujahadah. Afterwards, treatment is modified to suit the patient's needs. For instance, in cases of santet or guna-guna, the patient is bathed (nude) to cleanse his or her body and soul of magical influences.

Santet, disturbances from jin, and fussy/fretful children

The patient is treated through Javanese-language mantras and kidung (sung verse). The patient is also given water, which is known as Tirta Amerta or the water of life. "Kidung Rumeksa Ing Wengi", written by Sunan Kalijaga, is used to calm fussy children. It is sung while the child's back is rubbed. The kidung is as follows.

ana kidung rumeksa ing wengi

teguh hayu luputa ing lara

luputa bilahi kabeh

jim setan datan purun

paneluhan tan ana wani

miwah panggawe ala

gunaning wong luput

geni atemahan tirta

maling adoh tan ana ngarah ing mami

guna duduk pan sirna

Defending against santet The patient is treated with black straw to which the patient's feces have been added. This is burned. The ashes are mixed with water, which is then drained. The patient must then bathe in this water while saying "Sak jagad iki sing bisa weruh mung kowe, mulane jaganen jiwa lan ragaku". It is recommended that the patient not bathe again for a week. For a greater effect, the patient is recommended to have a "plain fast" (pasa mutih, only consuming plain rice and water) for forty days and to sing the "Kidung Serabat" (Friends of the Prophet). "Kidung Serabat" may not be written. Another kidung which is used is "Kidung Marmati":

ana kidung ing kadang Marmati,

among tuwuh ing kawasanira,

nganakaken suciptane.


ISSUE 4. 2017

79 | P a g e

kakang kawah puniku,

kang rumeksa sarira mami,

anekakaken sedya ing kawasanipun,

ajin ari-ari ika,

amayungi ing kawasaneki,

ngenakaken pangarah

Possession, penglaris, desire to attain something

The wong pinter collects water from a genthong and prays over it. The water must be collected with the right hand.

Family problems, school exams / tests

After the patient is given with water taken with left hand and other requirements mentioned above, the informant gave the following prayer:

Audzubilahiminasaitonirojim bismillahirahmanirahim Gusti Kang Maha Suci Gusti Panembahan Senapati siwun sujana kadang Kyai Jengot kang mbahureksa prabeya sinuwun Agung Mangkubumi Ratu Suci Gusti Kanjeng Rara Kidul kadang brawi siil prabayeksa Kanjeng Kencana Wungu Ngarsa Dalem Sinuwun Mangkubuwana jemputing ping wolu kang sumare wonten ing Imogiri kanjeng Kyai Jayuja kang mbaureksa kenanga Kanjeng Wilahing Jati Brama kula eyang kaki sedaya pusaka kraton ingkang lenggah ing Ngayogyakarta.

Gusti Kang Maha Suci Gusti Panembahan kang sedaya kula tresnani kula nyuwun senjata si jabang bayi (name of the patient) menika putra pengayom menika sakit (type of ailment) kula nyuwun tetulung paringana mari pulih kados wau wau ampun ngantos enten sambikala punap- punapa laillahailallah Muhammadarrasulullah.

General healing methods for physical and non-physical ailments

This section presents more general healing methods, without dividing them based on

the ailment or issue they are used to treat. Healing is most commonly done through prayer.

Views of and approaches to healing can lead to ailments or issues being treated the same

way or in different ways. General healing methods include:

Treatments

Method 1

a. Reciting the Al-Fatiha and addressing it to the four angels (Jibril, Mikail, Israfil and Izrail), the pepundhen (bearers of authority) over the patient.

b. Reading the Throne Verse at least 3 times (less severe ailments), 33 times (for more


ISSUE 4. 2017

80 | P a g e

severe ailments), or 313 times (for the most severe ailments).

c. Water which has been prayed over is then blown towards the patient.

d. The central aspect of treatment a prayer to God.

Method 2

The patient is treated with water which has been prayed over. The patient is sometimes given prayers which must be recited.

Method 3

Physical ailments are treated with water and dhadhap (Erythrina subumbrans) leaves, which serve as a medium. Non-physical ailments are treated with water and prayer. Prayer involves reciting the Al-Fatiha and short suras. Meditation in a tranquil location is also used as a specific ritual.

Method 4

The patient is treated with prayer or by reading holy verses for which the meaning and intent is known. Treatment uses water and dhadhap (Erythrina subumbrans) leaves as media.

Method 5

The informant did not explain the specifics of ailments or healing. Emphasis was given to ikhtiar, to prayer done while surrendering oneself to God. Water is used as a medium, but does not cure. Central to healing is praying to God. Prayers involve reciting the Al-Fatiha and other suras from the Qur'an while surrendering oneself to God.

Method 6

The patient is treated through prayer, as prayer is considered the central component of healing. The emphasis in these prayer is to one surrendering oneself to God.

Method 7

The patient is treated by praying to God so that the patient’s desires will be realized. The wong pinter then blows or rubs on the ailed area. Sometimes water is used as a medium for treatment. This water is given a pinch of salt and prayed over before being drunk. The prayer is a request to God. To overcome social issues, prayers are also used—even Indonesian-language prayers. There are no specific prayers needed. Central to this method is meditation, learning to control one's desires and emotions. It is during meditation that the informant hears the whispers of unseen spirits.

Method 8

The patient is treated with water which has been prayed over so that the ailment may be cured. This water is then drunk. It is recommended to use zamzam water or the morning dew, collected from leaves before it can be touched by light. One informant, Arisun, held that disease was "suggested", and as such to cure such suggestions one must divert oneself and keep oneself busy. To strengthen his spirit and soul, the informant often fasts from Monday to Thursday and follows Javanese fasts.


ISSUE 4. 2017

81 | P a g e

Method 9

The patient is treated with the healer's inner strength. Treatment involves taking malevolent auras (the ailment), reciting asmaul karimah, hikmah and karomah (different prayers to God), saying basmallah, and then "discarding" the ailment with God's help. The goal of this is to help while simultaneously recognizing God's greatness. The patient is then advised to recite Qur'anic verses after mandatory prayers.

Method 10

The informant explained that treatment often involves herbs. It is important, however, to remember that one should not neglect to recite the syahada and shalawat during treatment. Treatment always involves water which has been prayed over. This prayer involves asking for God's assistance by reciting the syuhada, shalawat, and basmallah three times each. Other elements of the prayer include quotations from the Qur'an and Syeikh Abdul Kadir Jailani, as well as Javanese kidung. One line from such prayers: "Bismillahirrahmanirrahim. Kelangkung keliwatan aja gawe wuruk sudi slaman slumun slamet, slamet saka kersane Allah, Allah, Allah".

Method 11

The patient is treated with water (as a medium) and joint prayer. This is intended to receive instruction regarding how the patient's issues may be resolved. There is no place especially for prayer.

From these observations on the healing and treatment models used by the wong

pinter, it can be concluded that several practices are widespread among them:

1. Patients are asked to turn to God through prayer

2. Patients are asked to show sincerity

3. Patients are asked to surrender themselves to God

4. The healer helps the patient ask God for health

5. In general, patients are asked to do good and bring themselves closer to God.

6. The most common medium is water.

Origin of knowledge regarding healing

The wong pinter obtain their healing abilities in a wide variety of manners, including

autodidactic study, descent (from a wong pinter), learning from others through observation,

learning at a pesantren (Islamic boarding school), or learning from a teacher. Some obtain

their abilities through spiritual actions such as meditation in tranquil areas (such as rivers),

pilgrimage to sacred areas, or through qur'anic recitations or tahajjud (night) prayer. Other

informants asked God for aid through regular prayer, fasting, and recitations, particularly

when facing serious obstacles.


ISSUE 4. 2017

82 | P a g e

One respondent has had unique experiences with learning how to heal. He is

descended from another healer (his grandfather). He gained his abilities when he was still

an elementary school teacher. He became desperately ill and called a wong pinter to

Gunung Tompak. The wong pinter, who was a lurah (village chief), said that the respondent

was no ordinary man. Another time, this wong pinter gave the respondent a kris. A prayer

was read, and this kris began flying, ultimately entering the respondent's head through his

forehead. Afterwards the informant felt his entire body becoming hot, but the wong pinter

said that the informant would soon have many people coming to see him. The informant

continues to visit that wong pinter every Wednesday. He also travels to holy places to

mediate, and has spent several nights at the graves of the wali (the men who introduced

Islam to Java). The informant states that, during his graveside vigil, he is often visited by

human-like beings, including one dressed as Prince Diponegoro.

The informants believe that healing activities can only be done after one has reached

a certain maturity. This is to be understood as more than biological maturity. For instance,

one informant stated that he gained the ability to heal when he was still in senior high

school, but when he told his father, he was scolded. His father believed that he was not

ready to give aid. This informant expressed the belief that if people with healing abilities

were to provide treatment before they were ready, it would only destroy them, because

such people would not be strong enough. Another informant stated that one fulfilled the

criteria when one had already married off one's children. Despite maturity being a

prerequisite, one informant stated that he had been able to provide treatment from when

he was a child. His abilities manifested themselves when his long hair was to be cut. The

scissors being used were unable to cut his hair and broke. He was also able to run across

roofs and to sit, cross-legged, upon bamboo poles. As such, his extraordinary knowledge,

including his healing, was obtained in an extraordinary manner.

The wong pinter obtain their information on treating ailments through various

means. One informant stated that he learned, through a dream, that ulcers could be treated

by eating only rice on Thursdays. Patients could eat other foods on other days. The

informant stated that a spirit with an unknown from whispered this information to him.

Another informant stated that, whenever a patient comes to him for treatment, he

suddenly hears whispers about the patient's ailment and how to treat it. This experience is a

very personal one, and as such the informant was not very forthcoming about it. Another

informant stated that treatment is different for every person, and determining the correct

treatment depends on the signs which cross one's mind. The informant feels as if he has

contact with other beings which live inside him. This contact, which occurs every time a

patient comes to him to seek treatment, is quick and fleeting, but allows him to determine

the proper treatment for each patient.

Another informant, who is a Buddhist, frequently meditates to learn what ailments

are afflicting the patients who have sought his treatment. He believes that God gives him


ISSUE 4. 2017

83 | P a g e

inspiration. According to this informant, he receives, in his head, images of the ailments

afflicting his patients. One time, he says, someone came to him with an unknown ailment.

The respondent then said that the patient was suffering from appendicitis; this was later

confirmed through medical examination. Another Buddhist informant stated that by

meditating he could listen to the whispers of unseen beings.

One informant from Candiroto stated said that in general he provides treatment

using water and plants, but was unable to share any information regarding his treatment

methods for individual diseases. According to this informant, the treatment regimen for

each disease is revealed to him directly by God. To receive such guidance, the wong pinter

must meet directly with the patient; when doing so, it is as though a tool immediately

informs the wong pinter about the patient's ailment and the recommended treatment.

Another informant said that, in providing treatment, he asks patients' names, birth

dates, diet and activities. While holding a glass of water, he prays and approaches his lips to

the glass. Out of this glass, a large spirit emerges; the glass itself grows incredibly large. It is

this spirit who reveals what the patient must do. These may include, for instance, preparing

red and white rose petals, bay leaves, and water which has been prayed over. Others may

be required to prepare kembang kanthil (Michelia alba) flowers. The following day the

patient comes to the wong pinter with the requisite ingredients, so that prayer may

continue.

Motivations for becoming a Wong Pinter

The wong pinter have various motivations for providing social service to community

members in need. These motivations, as testified by the practitioners themselves, include:

No. Motivation

1 Desire to assist the unfortunate

2 Reduce burdens faced by village society, which tends to be less empowered

3 A belief that helping others is the duty of every person.

4 Helping sincerely because of God.

5 Love. All humans should help each other.

6 Caring and believing that all living creatures should care for each other.

7 Believing that people should help each other.

8 Based on a sense of welas asih (love and care), because of empathy for what others feel. Humans should help each other, because humans must live with each other. Humans should help those in need.

9 Eliminating crime. Because many youths were getting drunk, he helped them practice their inner strengths. The faith developed promotes helping sick or bewitched people. It holds that, so long as this assistance is given without greed or demand for recompense, practitioners will be blessed. The aided will pray for those


ISSUE 4. 2017

84 | P a g e

who aid them.

10 Helping people who come for aid, only by asking for assistance from God. If it is a match, then the person will be cured.

11 If someone comes to request aid, it is given sincerely without asking for recompense. It is important to cure all sick people. No persons seeking aid may be refused.

12 Giving aid to those who seek it.

13 A pure desire to help fellow humans. A desire to express love to one's fellows through helping.

14 Was taught how to heal by a guru (teacher). Faith stated that he had to be loyal to this teacher. By the grace of God and with his teacher's help, the informant was able to provide assistance to many people.

15 A desire to help the community and provide charity.

16 A desire to seek and obtain knowledge (at the Yogyakarta Palace) which is useful for the community.

17 Says that he received a vision from God, in a dream, which told him to help people who needed aid. If a member of the community asks for assistance, he does it purely out of a desire to provide help.

18 A desire to care, help, and worship.

19 Belief that Allah will help His followers so long as His followers help their fellows. A desire to give aid to persons who need it, because aid need not only be material.

20 Experienced living simply (empathy), which made him feel the need to be charitable and always ready to help his fellows.

21 Desire to be useful to fellows. He stated that humans needed love for them to live in harmony.

22 Data is lacking; the informant's discussion focused mostly on the religious order Sapto Darmo, in which he holds a senior position.

23 Sincerity for Allah SWT, as confirmed by his faith and heart. The informant believes that all people who require it will receive the blessings of Allah SWT.

24 Has had the ability to heal from youth, and has helped people who come to request his help / assistance.

25 Helping each other.

From this, it can be concluded that the motivations of the wong pinter in providing

healing services to their communities are as follows:

1. Love and care (welas asih). All creatures should care for each other, help each

other, assist each other, particularly when they are facing unfortunate conditions.


ISSUE 4. 2017

85 | P a g e

2. Helping or assisting one's fellows by reducing the burdens of people who are

suffering. Aiding others is considered a duty of all people.

3. Desire to be useful to one's fellows and provide charity.

4. Helping sincerely for Allah, without hope of recompense.

5. Asking for God's help. If it is the fate of the sick person, then he or she will be

cured.

6. Belief that, if one helps one's fellows, the persons helped will pray for the persons

who helped them.

Some of the wong pinter provide healing and other social services because they hear

the whispering of spirits, follow the instruction of their teachers, or unconsciously obtain

healing abilities. Because of these abilities, they are sought by persons in need of aid. When

practitioners are able to provide healing and other forms of aid, the emphasis is on their

sincerity, on their willingness to give aid without asking for anything in return. Though they

do not offer their services, they also do not refuse the requests of persons seeking them.

Another reason why the wong pinter continue their activities is because they have

the support of their families and communities. They are considered important and

necessary figures in their communities, as they have the ability to give advice and to heal.

Many practitioners are respected and honored for their kindness.

One problem faced by these practitioners is the presence of religious figures, who

informants tended to consider extremists. These religious figures use the purification of

religious teachings as the basis for their protests. The practices of the wong pinter, which

sometimes involve the use of Javanese-language prayers or even meditation, are considered

by these people to be against Islamic doctrine, or even shirk (recognizing deities other than

Allah). Among the informants, such "narrow-minded extremists" are considered keminter

(know-it-alls). In practice, much of the community continues to accept the wong pinter and

to consider them leaders, confidants, and providers of aid.

Conclusion

The wong pinter treat various ailments and address numerous issues faced by their

communities. These include physical ailments, non-physical ailments, and social and

community issues. Physical ailments include high blood pressure, diabetes, tumors, and

fever, whereas non-physical ailments include bewitchment and disturbance by spirits. Social

services provided by the wong pinter include pacifying families, handling fussy children, and

giving advice.

Methods used by the wong pinter include treatment with natural or herbal

ingredients, treatment with massage, and treatment with prayer. Physical ailments may be

healed with herbal treatments, massages, or prayer. Non-physical ailments and social

problems are mostly addressed through prayer.


ISSUE 4. 2017

86 | P a g e

The healing and social aid provided by the wong pinter are based in values of love

and care (welas asih), a desire to help one's fellows, a desire to be useful to one's fellows, a

desire to be charitable, a sincere desire to provide assistance without receiving

remuneration, surrender to God, and the belief that helping one another is the duty of all

humans.

This research contributes to the documentation of local knowledge, basically on the

subject of healing. It has implications for practical research relating to pharmacy and health.

In the long term, with these academic approaches people can use the local concept of

healing in the healthier manner.

Reference

Crang, M. and Cook, I. (2007). Doing Ethnographies. Los Angeles: SAGE.

Creswell, J. W. (2009). Research Design: Qualitative, Quantitative, and Mixed Methods Approaches.

3rd ed. Thousand Oaks, Calif: Sage Publications.

Daniels, T. P. (2009). Islamic Spectrum in Java, Farnham, England; Burlington, VT: Ashgate, pp. 55–

80.

Foley, Kathy. (1984). “Of Dalang and Dukun-Spirits and Men: Curing and Performance in the Wayang

of West Java.” Asian Theatre Journal 1, no. 1 (1984): 52. doi:10.2307/1124366.

Geertz, C. (1976). The Religion of Java, Chicago: University of Chicago Press, pp. 86–111.

Indrasuari, A. F. (2012). Kepercayaan Pedagang terhadap Wong Pinter dalam Menunjang Usaha

Dagang di Pasar Bintoro Demak. Solidarity, 1(1).

http://journal.unnes.ac.id/sju/index.php/solidarity/article/view/217.

Lemelson, Robert Bush. (2004).“Traditional Healing and Its Discontents: Efficacy and Traditional

Therapies of Neuropsychiatric Disorders in Bali.” Medical Anthropology Quarterly 18,

no. 1 (March 2004): 48–76.

Marsiya, M. (2011). Alternatif dan Medis adalah Pilihan Lengkap dengan Resikonya. Kompasiana.

http://www.kompasiana.com/metik /alternatif-dan-medis-adalah-pilihan-lengkap-

dengan-resikonya_550117e8a333113072512d2f.

Matondang, S. T. R. (2014). Nilai-nilai Simbolik upacara adat Belian Masyarakat Dayak Paser

Kalimantan Timur. Undergraduate thesis. Faculty of Philosophy, Gadjah Mada

University, Yogyakarta.

Mulder, N. (2005). Mysticism in Java: Ideology in Indonesia. Yogyakarta: Kanisius.

Sartini (2014 a). Wong Pinter di antara Para Penyembuh Tradisional Jawa. Patrawidya, 15 (4). pp.

641‒664.

Sartini (2015 b). Profil Wong Pinter Menurut Masyarakat Temanggung Jawa Tengah. Patrawidya. 16

(2). pp. 269‒286.

http://journal.unnes.ac.id/%20sju/%20index.php/%20solidarity/article

http://www.kompasiana.com/metik%20/alternatif-dan-medis-adalah-pilihan-lengkap-dengan-resikonya_550117e8a333113072512d2f

http://www.kompasiana.com/metik%20/alternatif-dan-medis-adalah-pilihan-lengkap-dengan-resikonya_550117e8a333113072512d2f


ISSUE 4. 2017

87 | P a g e

Sofwan, R. (2010). Peranan Wong Pinter dalam Pengobatan Alternatif di Kota Semarang. Research

Report, Walisongo School of Islamic Studies, Semarang.

Sutiono, A. (2014). The Roles and Significance of Wong Pinter, The Javanese Shaman, Dissertation,

The University of Leeds York St. John University.

Trisakti, S. B. (2009). Kecerdasan Lokal dalam Prosesi Ritual Menjadi Balin pada Masyarakat Dayak.

Research report, Faculty of Philosophy, Gadjah Mada University, Yogyakarta.

Woodward, M. (2011). Java, Indonesia and Islam, 1st ed, Muslims in Global Societies Series 3,

Dordrecht and New York: Springer, pp. 69–102.

Informants

NO. NAME AGE RELIGION EDUCATION / PROFESSION

LOCATION

1 Sugiyanto 48 Islam Village Administrator Ngabeyan Kemloko Kranggan

2 Sudarto 60 Islam Junior High School / Hamlet Chief

Gondang Candiroto

3 Subartun 80 Islam Elementary School / Farmer

Kalipan Bejen

4 Susanto 50 Islam Junior High School / dukun pijat

Demangan Bejen

5 Derun 65 Buddhism Elementary School / Farmer

Batur Kaloran

6 Siwo Utomo 80 Buddhism Junior High School / Farmer

Batur Kaloran

7 Akhmad Daroji

55 Islam Elementary School / Village Administrator

Ngloji Bejen

8 Arisun 65 Islam Elementary School / Pesantren

Wonoboyo

9 Rohim 50 Islam University / Pesantren / Madrasah Principal

Grogol Kutoanyar Kedu

10 Ismanto 47 Islam Junior High School / Farmer

Menayu Bulu

11 Rumadi 43 Islam, does not pray

No Schooling / Farmer Canggal Kledung

12 Sri Astuti 71 Islam Former Elementary Ketitang Jumo


ISSUE 4. 2017

88 | P a g e

School Teacher

13 Rovianus Marciano Umba

37 Islam (convert) SMA / Trainer Getas Temanggung

14 Prawoto 86 Islam Elementary School / Farmer

Jrakah Kaloran

15 Mukarto 63 Islam, does not fast or supplicate (does mental prayers).

Farmer Tambaksari Precet Kranggan

16 Karyo 80 Islam, does not pray

Farmer Tegalombo Sanggrahan Kranggan

17 Suryoto 63 Islam (devout) Farmer Libak Klepu Kranggan

18 Sarman 60 Islam Farmer Bolang Klepu Kranggan

19 Alon Musyafak

54 Islam (devout) Elementary School / Pesantren / Village

Chief

Rejosari Wonoboyo

20 Ahmad Nasikhun

40 Islam (devout) Pesantren / Ulama Ploso Gesing Kandangan

21 Marwoto 73 Buddhism (devout)

Elementary School / Farmer

Kemiri Getas Kaloran

22 Tugiyanto 56 Sapto Darmo Elementary School / Merchant / Sapto Darmo Manager

Ngadiroso Wonokerso Pringsurat

23 Abdul Fatah 50 Islam Junior High School / Pesantren

Danurojo Tretep

24 Sareng Widodo

50 Islam Hamlet Chief Pongangan Bansari

25 RAB Bawok Marsuhud

65 Understands many religious teachings and philosophies

College / Former School Principal

Gumuk Muncar Gemawang


ISSUE 4. 2017

89 | P a g e

International Journal of Indonesian Studies (IJIS) by http://artsonline.monash.edu.au/indonesian-

studies-journal/ is licensed under Attribution 4.0 International (CC BY 4.0)

(https://creativecommons.org/licenses/by/4.0/).

http://artsonline.monash.edu.au/indonesian-studies-journal/

http://artsonline.monash.edu.au/indonesian-studies-journal/

https://creativecommons.org/licenses/by/4.0/

Documents

INTERNATIONAL JOURNAL OF INDONESIAN STUDIES ISSUE …artsonline.monash.edu.au/indonesian-studies... · Education, Widya Dharma University, Klaten, Central Java. He teaches Javanese