When Magic Makes Sense: Public Perceptions of Modern Esoteric Practices in Urban Indonesia
Abstract
Esoteric practices in Indonesia have been embodied by traditional shamanistic figures called dukuns. Dukuns who are often viewed in a negative light, perform various services such as healing, divination, or harming one’s enemy through supernatural powers. Today, as social media becomes more influential in personal branding, more esoteric practitioners try to rebrand themselves as far as possible from the dukun image, including those who perform dukun practices. Tarot reading’s rise in popularity on social media means that there is an opportunity for new esoteric practitioners to lean towards a more accessible approach to self-branding through the adoption of new-age spiritualism in their practices. This study aims to inductively explain how the general public in Indonesian urban settings shifts their perceptions toward modern esoteric practices through in-depth interviews with ten informants from the Jabodetabek (Jakarta, Bogor, Depok, Tangerang, and Bekasi) area of Indonesia. The emic perspectives of the ten informants purposively sampled from members of the public were thematically analysed through a coding process based on specific themes and subthemes. The results show that the general public has become more accepting of new-age practices such as tarot reading despite having the same negative perceptions toward traditional dukun practices. This caused the public to remain reluctant to hire the services of new-age practitioners as esotericism in Indonesia is generally still affected by the negative stigma of dukuns. Further research should be conducted not only in the context of the Indonesian culture but also in other settings or other cultures.
References
Arafat, M. Y., & Mujibuddin, M. (2022). Islam-lokal dan lokal-Islam: Menonton Ujang Bustomi dan Om Hao di Youtube pada masa pandemi. http://dx.doi.org/10.14421/panangkaran.v6i1.2809
Ardani, I. (2013). Eksistensi dukun dalam era dokter spesialis. Lakon: Jurnal Kajian Sastra dan Budaya, 2(1), 21. https://doi.org/10.20473/lakon.v2i1.1913
Arini, R., Alimi, M., & Gunawan G. (2016). The role of dukun suwuk and dukun prewangan in curing diseases in Kediri community. International Journal of Indonesian Society and Culture, 8(2), 328-338. https://doi.org/10.15294/komunitas.v8i2.4461
Asprem, E. (2016). Esotericism and the scholastic imagination: The origins of esoteric practice in Christian Kataphatic spirituality. Correspondences, 4, 3-36. https://www.correspondencesjournal.com/ojs/ojs/
Aureliano, W. (2015). Spiritualism and new age. Springer. http://dx.doi.org/10.1007/978-3-319-08956-0_83-1
Candraningrum, D. (2019). The magic of dukun jani and the revival of neo-saminism in Sedulur Sikep: Political economy of Grobogan farmers against the cement industry. Salasika, 2(1), 15-38. http://dx.doi.org/10.36625/sj.v2i1.23
Crowder, L. S. (1996). Bacan dukun and mataku. Cakalele, 7(1996), 68-78. http://hdl.handle.net/10125/4210
Denzin, N. K., & Lincoln, Y. S. (Eds.). (2018). The Sage handbook of qualitative research. Sage. https://us.sagepub.com/
Faiz, A. A. (2022). Virtualitas retrokognisi-magi Om Hao “Kisah Tanah Jawa” di media sosial. Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi), 8(2), 219-232. http://dx.doi.org/10.18784/smart.v8i2.1740
Fawaid, A. (2016). Politics of local occultism: An ethnographic study of tarot community in Java. Kawalu: Journal of Local Culture, 3(1), 23-57. https://journal.bantenologi.id/index.php/kawalu
Fitriani, N. & Eriyanti, F. (2020). Relasi pengetahuan dan kekuasaan dukun dalam pengobatan tradisional pada masyarakat dusun Lubuk Tenam Kecamatan Jujuhan Ilir Kabupaten Bungo Provinsi Jambi. Jurnal Riset Tindakan Indonesia, 5(1), 27-35. http://jurnal.iicet.org/index.php/jrti
Geertz, C. (1960). The Javanese Kijaji: The changing role of a cultural broker. Comparative Studies in Society and History, 2(2), 228-249. http://dx.doi.org/10.1017/S0010417500000670
Goffman, E. (2022). The presentation of self in everyday life. Garden City, NY, 259. https://www.wiley.com/en-us/
Goffman, E. (2009). Stigma: Notes on the management of spoiled identity. Simon and Schuster. https://www.simonandschuster.com/books/Stigma/Erving-Goffman/9780671622442
Hanegraaff, W. J. (2015). The globalization of esotericism. Correspondences, 3, 55-91. https://www.correspondencesjournal.com/ojs/ojs/
Jannah, N. I. A., & Zurinani, S. 2017. Pewarisan ilmu dukun dalam sistem penyembuhan tradisional. Masyarakat, Kebudayaan dan Politik, 30(1), 48-58. http://dx.doi.org/10.20473/mkp.V30I12017.48-58
Jumlah Penduduk di 38 provinsi indonesia desember 2023: Databoks. Pusat Data Ekonomi dan Bisnis Indonesia. (n.d.).https://databoks.katadata.co.id/datapublish/2024/02/15/jumlah-penduduk-di-38-provinsi-indonesia-desember-2023
Kasmana, K. (2019). Usage of IT on traditional magic practice: Review on cultural transformation. IOP Conference Series: Materials Science and Engineering 662(2), 1-9. http://dx.doi.org/10.1088/1757-899X/662/2/022115
Lahood, G. (2010). Relational spirituality, Part 1 paradise unbound: Cosmic hybridity and spiritual narcissism in the “one truth” of new age transpersonalism. International Journal of Transpersonal Studies, 29(1), 31-57. http://dx.doi.org/10.24972/ijts.2010.29.1.31
Lenski, G. E. (2013). Power and privilege: A theory of social stratification. UNC Press Books. https://uncpress.org/book/9780807841198/power-and-privilege/
Luthfi, M., Mohd Azzman Shariffadeen, T. S. A. T., Utomo, B. S., Rukmini, D., & Husen, R. M. (2024). Evaluating dialogic communication of pesantren in East Java, Indonesia: Building public relationships via Instagram. e-BANGI, 21(4), 142-152. http://dx.doi.org/10.17576/ebangi.2024.2104.12
Malik, W. A., & Silvana, H. (2021). Pengaruh tayangan YouTube Sara Wijayanto terhadap sikap kepercayaan pada hal mistis dimoderasi oleh religiusitas. Dialektika, 8(2), 160-176. http://journal.unla.ac.id/index.php/dialektika
Mostowlansky, T. & A. Rota. 2020. Emic and etic. In The Cambridge Encyclopedia of Anthropology (eds) F. Stein, S. Lazar, M. Candea, H. Diemberger, J. Robbins, A. Sanchez & R. Stasch. http://doi.org/10.29164/20emicetic
Mujab, S. (2018). Javanese abangan world view and practices in Imogory cemetery Yogyakarta. Asketik: Jurnal Agama dan Perubahan Sosial, 2(1), 13-27. https://jurnalfuda.iainkediri.ac.id/index.php/asketik/article/download/1083/696
Nourse, J. W. (2013). The meaning of dukun and allure of Sufi healers: How Persian cosmopolitans transformed Malay–Indonesian history. Journal of Southeast Asian Studies, 44(3), 400-422. doi:10.1017/S0022463413000325
Peters, M. A. (2023). New age spiritualism, mysticism, and far-right conspiracy. Educational Philosophy and Theory, 55(14), 1608-1616. http://dx.doi.org/10.1080/00131857.2022.2061948
Possamai, A. (2001). Not the new age: Perennism and spiritual knowledges. Australian Religion Studies Review, 14(1), 73-84. https://openjournals.library.sydney.edu.au/ARSR/article/view/8947
Ridlo, M. (2021). Tafsir komprehensif karya Clifford Geertz: Abangan, santri, dan priyayi dalam masyarakat Jawa. HUMANISTIKA: Jurnal Keislaman, 7(2), 220-241. https://ejournal.unzah.ac.id/index.php/humanistika/article/view/625
Riger, S., & Sigurvinsdottir, R. (2016). Thematic analysis. Handbook of methodological approaches to community-based research: Qualitative, quantitative, and mixed methods, 33-41. Oxford University Press. https://academic.oup.com/book/1038
Saja, I., Ramli, S. M., Sopian, A., & Abdul Razak, A. Q. (2021). The use of YouTube in Arabic speaking skills during open and distance learning (ODL). e-BANGI, 18(4), 188-202. https://ejournal.ukm.my/ebangi/article/view/49017/11994
Septiawan, T., Amir, H., Permana, I., Yuniarti, F. A., Sureskiarti, E., Zulaikha, F., ... & Masnina, R. (2024). Effect of self reiki and slow deep breathing on blood pressure of patients with hypertension. Multidisciplinary Science Journal, 6(6), 2024095-2024095. http://dx.doi.org/10.31893/multiscience.2024095
Singh, M. (2018). The cultural evolution of shamanism. Behavioral and Brain Sciences, 41, 1-62. https://doi.org/10.1017/s0140525x17001893
Singh, M. (2018). Why is there shamanism? Developing the cultural evolutionary theory and addressing alternative accounts. Behavioral and Brain Sciences, 40-62. doi:10.1017/S0140525X17002230, e92
Siregar, A., & Junaidi. (2024). Pandangan masyarakat terhadap dukun sebagai pengobatan kesehatan dalam perspektif Aqidah Islam studi kasus pada Kabupaten Tapanuli Selatan. Kamaya: Jurnal Ilmu Agama, 7(2), 143-154. http://dx.doi.org/10.37329/kamaya.v7i2.3172
Sukandi, P., Sari, A., Amalia, T., Naibaho, M. R. A., Shiddiq, G. F., & Nilayamanda, A. A. K. V. M. (2022). Psychological dynamics of tarot readings during the COVID-19 pandemic. Central Asia and the Caucasus, 23(1), 4980-4985. https://doi.org/10.37178/ca-c.23.1.394
Suprobo, O. D., & Utomo, D. M. (2021). Audience reception of Sara's mystery diary content on Sara Wijayanto YouTube channel. Indonesian Journal of Cultural and Community Development, 10, 6-12. https://doi.org/10.21070/ijccd2021761
Taib, R., Wei, C. W., & Fong, K. L. (2021). Kesediaan pelajar terhadap kaedah pembelajaran elektronik bagi subjek hubungan etnik. e-BANGI, 18(4), 130-147. https://ejournal.ukm.my/ebangi/article/view/49013
Togobu, D. M. (2019). Gambaran perilaku masyarakat adat Karampuang dalam mencari pengobatan dukun (Ma’sanro). J-KESMAS: Jurnal Kesehatan Masyarakat, 4(1), 16-32. http://dx.doi.org/10.35329/jkesmas.v4i1.232
Von Stuckrad, K. (2005). Western esotericism: Towards an integrative model of interpretation. Religion, 35(2), 78-97. http://dx.doi.org/10.1016/j.religion.2005.07.002
Keywords
Full Text:
PDFDOI: http://dx.doi.org/10.17576/ebangi.2025.2201.04
Refbacks
- There are currently no refbacks.
-
_________________________________________________
eISSN 1823-884x
Faculty of Social Sciences & Humanities
Universiti Kebangsaan Malaysia
43600 UKM Bangi, Selangor Darul Ehsan
MALAYSIA
© Copyright UKM Press, Universiti Kebangsaan Malaysia