The belief in witchcraft is so widespread in Indonesia that some dukun are treated like mystical celebrities.
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"Indonesia is full of fake dukun, people who use tricks to convince others that they possess mystical powers," he said.
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He likens it to playing guitar or cooking—anyone with a strong will and some innate talent can become a successful dukun.
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Famous dukun like Agung Yulianto, who goes by the name Ki Joko Bodo, routinely brags that he is paid billions of rupiah for his services.
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Ki Narto is a modern dukun, a man who believes that mystical powers are actually a form of energy that comes from a different dimension.
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He's also wary of anyone who advertises their powers online: "If you were a real dukun who could perform santet, you surely wouldn't need to use advertisements to promote yourself," he said.
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This article was originally published on VICE Indonesia Indonesia's House of Representatives (DPR) proposed to outlaw dukun santet, or dark sorcerers, this past November with a highly controversial set of measures that critics call an outright bizarre attempt to legislate the supernatural.
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In East Java, residents of the city of Banyuwangi barricaded their doors and organized patrols to defend themselves against the marauding black-masked "ninjas" who would appear at night and leave the dismembered or decapitated corpses of dukun santet in their wake.
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Many dukun have been jailed for fraud and sexual assault in Indonesia. Sometimes, dukun have been killed in revenge attacks or by people thinking bad luck was caused by a dukun.
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Gendam : The dukun chants the victim's name so that the target cannot rest until they are cured by another dukun. Naruga: The dukun implants an emotional suggestion in the victim. It may be benevolent such as a love spell, or malevolent- causing the target to murder someone else. Santet: The dukun causes the target to have chronic diarrhea.
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Shaman exorcising evil spirits occupying children, Buru, Indonesia (1920). Ambon, Maluku. Dukun have a number of titles and ascribed abilities - the dukun roles below are sometimes taken up by dukuns with specific titles and roles, rather than any one dukun utilizing all of the roles below.
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The Dayak people of Kalimantan are also feared for their use of dukun when head-hunting. In Sabah, the Kadayan community are known for their dukun who are said to look waif-like with red eyes. In common practice, a dukun is consulted when a person perceives they have an issue that has a supernatural or paranormal association. If a dukun is not known to the individual, their family or friends, word of mouth often creates a situation where the dukun will appear as if summoned, most especially in the case of possessions.
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Sirep: The dukun causes people to fall under a deep, unshakable slumber. Tenung: This ritual involves creating a half circle of food offerings, including opium and incense, while chanting for the destruction of the victim. The target suffers headaches, vomiting and illness until remedied by another dukun. Susuk: The dukun implants an enchanted metal needle into the patient's body.
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In the pre-colonial past, dukun were exempt from paying taxes, as with Hindu priests and Buddhist monks. Many highly prominent and highly educated Indonesians, Malaysians and Singaporeans, even those with Western doctorate and masters levels degrees will still consult dukun or soothsayers. Indonesians who are known to have employed dukun include former President Sukarno, former president Suharto, former president Megawati Sukarnoputri, Sultan Hamengkubuwana IX and Sultan Hamengkubuwana X and many more. Dukun are most common on the island of Java, though the island of Madura is especially feared for being very powerful practitioners of dark magic, and Bali is well regarded for its dukun.
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Dukun are believed to be able to communicate directly with malevolent and benevolent spirits. Spirits are said not to resist the dukun in their removal from their 'host', as they are enthralled that a living being can communicate with them.
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Other cultural influences include martandang, belief in the powers of the dukun, and patrilineal inheritance.
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Dukun are alleged to see normally invisible spirits and communicate as easily as though the spirit were physically present. Many spirits are supposed to speak archaic Javanese or Sundanese and the Dukun may be able to speak these languages during momentary spiritual possessions, despite not having prior knowledge of these languages.
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Dukun are generally benevolent shamans. On occasion, some practitioners may be employed to cast revenge hexes and incantations. Some known incantations include: Jengges: Offerings such as incense and opium are arranged in a half-circle, as are nails, glass and needles. The dukun then asks the spirits to embed the items in the victim's stomach.
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Once the ground has been cleared, the dukun or bomoh begins smoking the area with incense (kemenyan). He then measures one depa of bamboo and sticks it in the ground together with a container of water. Incense is burnt again as the dukun recites incantations. At dawn the next morning, the stick and water are checked.
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Many self-styled dukun in Indonesia are simply scammers and criminals, preying on gullible and superstitious people who were raised to believe in the supernatural. The dukun is the very epitome of the kejawen or kebatinan belief system indigenous to Java. Very strong and ancient beliefs of animism, ancestor worship and shamanism are held by the people of the Nusantara. While medical doctors and revivalist Islam and Christianity have caused a decrease in the prominence of dukun, they remain highly respected and somewhat feared figures in Indo-Malay society, even in the most orthodox Muslim-dominant areas.
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Shaman exorcising evil spirits occupying children, Buru, Maluku Islands (1920). Dukun and pawang are Indonesians' terms for a shaman (the Malays in Indonesia use word bomoh). Their societal role is that of a traditional healer, spirit medium, custom and tradition experts and on occasion sorcerers and masters of black magic. In common usage, the dukun is often confused with another type of shaman, the pawang.
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Dukun will occasionally bless an individual or a business, to keep away termites or spirits or demons, or over a piece of land to ensure a good harvest.
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The movie director, Osman Ali, commented that he was inspired to produce the film from his readings on murder cases in the press. The film was his second horror movie after the Puaka Tebing Biru in 2007. The Jwanita character was written for Maya Karin and the Dukun character was specially created for Datin Umie Aida who had starred in the Dukun movie (2007). The film is also the first horror film for Bront Palarae.
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The dukun's knowledge is passed down orally, but the specific customs differ from one community to another. Initiates may voluntarily decide to learn the dukun's craft, or the position might be inherited. Proto-Malay dukun often serve the dual role of both shaman and village chief, known as a tok batin. Dukun who inherited their knowledge from their parent or grandparent is held in higher esteem than one who served as another dukun's disciple.
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Dukun netted RM1.5 million on its first day of screening throughout Malaysia and Brunei - the highest opening night gross for AStro Shaw-, which accumulated to RM6.2 million after four days of release. It went on to rake in RM10 million over 20 days after its release. The film was also screened in Singapore, Brunei and Indonesia. In Singapore, Dukun was screened at 19 screens, the widest released Malay-language film in Singapore in recent years.
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Dukun are most famous for prophetic visions. This is often the result of consulting spirits relating to one's deceased family who often provide insight into what is likely to happen.
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Sengsara Membawa Nikmat focuses mainly on the story of Midun, taking a realistic view. Unlike the earlier novel Muda Teruna by Muhammad Kasim, part of the story takes place outside of Sumatra. C. W. Watson notes that Sengsara Membawa Nikmat, similar to Marah Roesli's novel Sitti Nurbaya, reflects Balai Pustaka's "antitraditional stance", which in his opinion required the support of progressive ideas and the condemnation of conservative traditionalism. He points to the two-page passage in the novel where Midun discusses the traditional witch doctors (dukun) with Halimah, indicating that women who go to the dukun for help saving their marriages actually end up destroying them with the extra costs; other acts condemned include the traditional love potions and possible vengeful actions of the dukun.
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Koay, Allan, "Will Dukun ever charm viewers?" , The Star, 3 June 2007. However, the movie was leaked online through Facebook early February 2018. The movie was released in cinemas on 5 April 2018.
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Superstition and belief in magic is most common in Indonesia, where services from dukun, as Indonesian male and female witch- doctors are called, help with healings, blessings, fortune telling, and other magical tasks in everyday life on a regular basis. Belief in, and fear of, black magic and sorcery from dukun is also prevalent and a source of conflict and sometimes even witch-hunts and killings. The collapse of the violent Suharto-era in 1998, was accompanied by vigilante witch-hunts with about 400 killings in the following years.Siegel, James 2006: Naming the Witch.
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That night he sneaks into Yuyun and Syamsul's home, dressed as a demon, to take the bra, but must leave after he is spotted. The following day Syamsul and Yuyun call a dukun (shaman) to exorcise their home; the dukun is actually Sugeni in disguise, and he tells Syamsul to discard the bra. When Syamsul does this, the bra is caught on a passing odong-odong (carriage). Yuyun cries out that the driver has stolen her bra, and the villagers chase the odong-odong and begin beating the driver.
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There was a popular belief that Suharto had relied on Soedjono for spiritual advice (Alamsyah had once referred to Soedjono, in criticism, as a "dukun"). Suharto himself denied this in his autobiography, claiming that Soedjono had more often approached him for spiritual affairs.
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Doekoen (Dukun) appeared as a serial in the weekly ladies' magazine Margriet (1952-1953). It was only published as a book in 2001 by KITLV publishers in Leiden. This novel portrays the difference between the Dutch physician and the local witch doctor with all its differences and difficulties.
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A toyol or tuyul is an undead infant in South-East Asian folklore. It appears in the mythology of Indonesia, Malaysia, Philippines, Singapore, and Southern Thailand.Tuyul - (Google cache) It is invoked as a helper by shamans (dukun or bomoh) using black magic for looked to money similar to Babi Ngepet.
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According to Jason Brown, Banyuwangi is a centre of black magic in Indonesia. Black magic practiced in Banyuwangi is a mix of animist beliefs and Islamic mysticism which developed from inter- religious conflict during the 16th century Mataram court period. Belief in black magic, or dukun santet, is widespread in the area.
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Typically the initiation ritual involves meditation at a mountain, waterfall, cemetery or some other location away from people. In some communities, such as the Kadayan of Sabah, dukun are also required to learn silat before they can be initiated. The purpose is both for the purpose of self-defence and for the spiritual training.
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Motinggo Busye (1963) Motinggo Busye was born in Lampung on November 21, 1937 and died in Jakarta on June 18, 1999. He was a prominent Indonesian writer and former chief editor of Penerbitan Nusantara. In the early half of the 1970s, Motinggo Busye also worked as a film producer. His most famous film is Bing Slamet Dukun Palsu (1973).
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This may also include various athletic moves. In the past, this stage was comparable to Chinese qinggong, but today it consists mostly of deceptive attacking techniques. ;Seni Belian Belian is an old Javanese word for a dukun who has died and taken the form of a tiger spirit. This stage focuses on spiritual and internal training.
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Ghosts traditionally were blamed for some illnesses. To cure them, the shaman (dukun or bomoh) in a village would burn incense, recite incantations, and in some cases sacrifice an animal and wash its blood into a river to appease the ghost. Healing dances may also be performed, such as the mak yong, saba, main puteri, or the Ulek Mayang.
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Kebatinan often implies animistic worship, because it encourages sacrifices and devotions to local and ancestral spirits. These spirits are believed to inhabit natural objects, human beings, artifacts, and grave sites of important wali (Muslim saints). Illness and other misfortunes are traced to such spirits, and if sacrifices or pilgrimages fail to placate angry deities, the advice of a dukun or healer is sought.
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She develops inhuman, supernatural abilities. At the same time, she yearns for her more innocent days and hires a young assistant who reminds her of "happier times". A mysterious and powerful dukun guides the two women down their paths to corruption. The viewers follow the lives of these two women until their stories converge in the true secret of this dreaded charm.
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A bomoh (; ) is a Malay shaman and traditional medicine practitioner. The term is used mainly in Malaysia and parts of Sumatra, whereas most Indonesians use the word dukun. It is often mistranslated into English as medicine man or witch doctor. In colloquial usage, the term bomoh is often interchangeable with another type of shaman, the pawang, but they generally serve different functions.
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South Moluccan shaman exorcising evil spirits occupying children, Buru, Indonesia. (1920) A pawang (; ) is a type of shaman from Malaysia and Indonesia. The pawang deals with magic involving weather, wild animals and spirits, but they may also be employed for cases of sorcery. Pawang are usually associated with mountains in contrast to the traditional healers (dukun or bomoh) who are most often linked to rivers.
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In the 1990s, Huzir also spent a year writing sketches with the Instant Café Theatre Company before starting the Straits Theatre Company in 1996. He began writing plays in 1997. He also dabbled in film writing, writing the screenplay for the Malaysian film Dukun. He also contributed articles to The Star and The Huffington Post, and involved himself in the publishing of the online magazine POSKOD.
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Illness and other misfortunes are traced to such spirits, and if sacrifices or pilgrimages fail to placate angry deities, the advice of a dukun or healer is sought. Kebatinan, while it connotes a turning away from the militant universalism of orthodox Islam, moves toward a more internalised universalism. In this way, kebatinan moves toward eliminating the distinction between the universal and the local, the communal and the individual.
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An ancient Temuan legend says that it was on this mountain that their ancestors hid during the Great Flood, which destroyed the rest of humanity. The Temuan's culture reflects their belief in these nature spirits. Their animism takes the form of taboos, herbal remedies, ritual ceremonies and magic. They have dukun (folk healers) and a village bomoh (shaman) who, when in a trance state, communicates with the nature spirits.
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A rich yet hideously deformed youth named Matula (Ferry Kock) visits a dukun (shaman) named Tello, asking to be made handsome. Tello agrees, then does the deed. When Matula asks him to name his price, Tello asks to be paid with a soul. Using his magic, Tello arranges for Emma (Dewi Mada), the daughter of a rich businessman, to meet Matula in a plantation, where Matula can convince her to come with him.
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If any of the rice grains are missing the next day, the site has negative energy. It is important to note however that an area which is bad for one family may be good for another since the ritual is based on the matriarch's armspan. Another, perhaps older, method involves dreams. After clearing the area, the dukun lays four sticks in its centre and calls the name of the presiding local deities or spirits.
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Jwanita (abbr for Jiwa Wanita; Women Heart) is a 2015 Malaysian horror- thriller-action movie. The movie features A-List actors, Maya Karin, Bront Palarae, Cristina Suzanne Stockstill, Umie Aida, and Marsha Milan Londoh. The film tells of Jwanita (Maya Karin) who is separated from her younger sister, Julyka (Cristina Suzanne Stockstill) when she was little. She was raised by a Dukun (Shaman in English), (Datin Umie Aida) and was often abused.
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Tribhuwanottunggadewi, queen of Majapahit, portrayed as Parvati. In Indonesian society, women performed vital roles both within and outside the family. In rural native society, certain positions, such as dukun beranak (traditional midwife), traditional healer, ritualist, and shaman, are often held by women. Despite their roles seeming to being reduced, if not rather confined, after the adoption of somewhat patriarchal cultures of Hinduism, Buddhism, Islam, and Christianity, women still hold important positions, especially within families.
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Poh San Teng Temple is the oldest temple dedicated to the Hakkan ancestral figure of Tua Pek Kong, reputedly one of the first settlers of Penang; it was built in 1795. There are different types of Malaysian folk religion practised throughout the country. Shamanic performances are held by people known as bomohs, otherwise also known as pawang or dukun. Most Orang Asli (indigenous people) are animists and believe in spirits residing in certain objects.
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Accessed 14 August 2007. In 2002, Malaysian film director Amir Muhammad made a short film entitled Mona in his 6horts series. In 2006, a film by Dain Iskandar Said entitled Dukun was widely assumed to be based on Mona Fandey. The public screening of this highly anticipated film was constantly pushed back, most likely due to concerns relating to the contents of the film, the relationship with Mona Fandey, and the implications for her family.
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In the Netherlands he marries a young widow and takes her daughter, Ervine, as his step-daughter. Siti, meanwhile, lives with her uncle in a hut in the forest and prays fervently for van Kempen's return, even asking for help from the local shaman (dukun). Fifteen years later, after his wife dies, van Kempen and Ervine return to the Indies. He has been hired as a supervisor at another plantation, not far from his old place of work.
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Ahmad Suradji lived in Medan, the capital of Indonesia's North Sumatra province. He worked as a cattle-breeder and as a dukun, a class of shaman reputed to possess supernatural powers. Suradji's clientele were often women seeking his guidance on how to find good fortune or maintain their beauty. According to Suradji, his deceased father visited him in a dream in 1986 and commanded him to murder 70 women as part of a black magic ritual.
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Unless called off by its owner, a polong victim can only be cured through exorcism by a shaman (dukun or bomoh). The method of exorcism is to ask the polong who is its parent (meaning its owner). The polong replies through the possessed person in a falsetto voice, revealing the name and village of its owner. The polong will often resist, either by making the afflicted victim attack the shaman, or by falsely accusing someone else.
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After taking his wife to a dukun (who, as previously arranged, says that Amiruddin will be met with disaster if he marries Mariamin), Baginda Diatas convinces her that Amiruddin should not marry Mariamin. They instead choose another, wealthier, girl from the Siregar marga to be Amiruddin's wife. Baginda Diatas escorts her to Medan to marry Amiruddin, much to Amiruddin's disappointment. Pressured by adat, Amiruddin marries her and tells Mariamin that he cannot be with her; Mariamin is heartbroken.
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Chutki feels that Bheem should have reached back by then but he did not, so she, Raju and Jaggu go and look for Bheem. Rangda finishes her rituals and attacks Agung Mountain becoming stronger and more powerful. Arjun is still searching for Keris when he sees fire inside the palace and thinks that his parents have been killed. King Indraverma, Baruk and Chief Dukun along with their armies head towards Agung Mountain to fight Rangda and her Leyaks.
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D. Mochtar), a black market vendor. Owing to the spending of his wife Hayati (Sofia W.D.) and the extortions of the gambling addict Puasa (Wahid Chan), Samiun is indebted to Chinese moneylenders. Hayati tells him that he may marry Dasima as a second wife to take her wealth. Samiun—having claimed that he wants to bring Dasima back to Islam—gains the help of a dukun (shaman), who tells him to collect some of her hair to power the spell.
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They come across a beautiful lake in Bali and cheer up Arjun by singing a funny song. Arjun runs to a hill and sees that Rangda is increasing her powers through a ritual. Bheem speaks about something to Arjun and he hugs Bheem, an indication of their friendship. They set out in different directions, with Bheem heading towards Chief Dukun, leader of the Bali Agah Tribe while Arjun, Kalia, Dholu and Bholu encountering with Baruk, caretaker of a temple on Agung Mountain.
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Arjun explains to Baruk that Rangda is going to attack Agung Mountain the next day. Later in the night, Chief Dukun gives Bheem and his friends a few special weapons and soon they head towards the palace. Meanwhile, Kalia, Dholu and Bholu are day dreaming. On the other hand, Baruk reaches the temple along with Arjun and tells him that they take care of this temple because it has the supreme weapon, Keris which was used by Bali's last prince to fight Rangda.
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5, November 2005) p.27 The kris bears scenes from the Ramayana on an unusual thin copper layer which partially covers it. Paku Alam VIII, successor to Paku Alam V. Charles Knaud (Batavia 1840 - Amsterdam 1897) was a Dutch physician and dukun (shaman) at the court of Yogyakarta. Knaud, who had studied Javanese mysticism, treated and cured the son of Paku Alam V (1878-1900), ruler of the hereditary Pakualaman principality in the Sultanate of Yogyakarta, of what the ruler believed to be black magic (guna-guna).
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Prawirowihardjo took to raising the boy as his own, which provided Suharto with a father-figure and a stable home in Wuryantoro. In 1931, he moved to the town of Wonogiri to attend the primary school, living first with Prawirohardjo's son Sulardi, and later with his father's relative Hardjowijono. While living with Hardjowijono, Suharto became acquainted with Darjatmo, a dukun ("shaman") of Javanese mystical arts and faith healing. The experience deeply affected him and later, as president, Suharto surrounded himself with powerful symbolic language.
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Although there were many varieties circulating in 1992, Kejawèn often implies pantheistic worship because it encourages sacrifices and devotions to local and ancestral spirits. These spirits are believed to inhabit natural objects, human beings, artefacts, and grave sites of the important wali (Muslim saints). Illness and other misfortunes are traced to such spirits, and if sacrifices or pilgrimages fail to placate angry deities, the advice of a dukun or healer is sought. Kejawèn, while it connotes a turning away from the aggressive universalism of orthodox Islam, moves toward a more internalised universalism.
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Jwanita (Maya Karin) who was mentally ill and physically abused by Ibu / Dukun (Datin Umie Aida) and her adopted father (Radin Intan), who practised black magic. Jwanita later met with Farhan (Bront Palarae) who took care of her after she had killed both her adopted parents in a tragic event. But everything was destroyed when her beloved Farhan was a fiancée of her own younger sister, Julyka (Cristina Suzanne Stockstill) who had been separated from her since childhood. After disappearing on the wedding day of Farhan and Julyka, Jwanita reappeared with a much different character.
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It is the shaman who leads the tribe in the annual sawai or sewang - an ancient earth healing ritual to honour their ancestors and appease the guardian spirits. In an event of diseases and natural disasters; which according to the Temuans, are caused by the activities of evil spirits, Temuan people will also seek a dukun or bomoh to cure the disease. The folk healer gives the patient a herbal medicine, and in a trance performs special rites to reverse the effects of spirits. Temuans distinguish their shamans by strength.
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From 1982–1988 in TVRI's Ria Jenaka, Ateng, Iskak, Suroto, and Sampan Hismanto performed as the clown servants of the hero in wayang, named Bagong, Gareng, Petruk, and Semar. He played film since 1962. His debut film is Amor dan Humor, starring Bing Slamet and was directed by Usmar Ismail. His other films were Biji Mas, Kuntil Anak, Bing Slamet Setan Jalanan, Bing Slamet Sibuk, Bing Slamet Dukun Palsu, Ateng Minta Kawin, Ateng Sok Tahu, Ira Maya dan Kakek Ateng, Bing Slamet Koboi Cengeng, and Ateng Pendekar Aneh.
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Thesis: Seni Silat Melayu by Abd Rahman Ismail (USM 2005 matter 188) Folklore commonly credits the promulgation of silat to pendeta or Hindu-Buddhist sages, often through the study of animals and the natural world. The priests were said to combine the animal movements with meditative postures (semadi) and mystic hand positions (mudra), much like the kuji-in of ninjutsu. The animal-based concept was most likely adopted from Indian martial arts. The village shamans or dukun would often learn silat both as part of their craft and for defending themselves while travelling.
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Sutardji Calzoum Bachri, known as Tardji, (born 1941 in Rengat, Riau) is a well-known Indonesian poet. A native Malay speaker, he successfully launched a credo of 'freeing words of their meanings'. He was nicknamed the "bottle poet" for a preference, early in his career, for accompanying readings of his work with bottles of alcohol. He was also known once as 'The President of Indonesian Poets' His style of reading has been compared to the incantation- like quality of the old Indonesian dukun, chants stemming from Indonesian pre- Islamic shamanistic practice, still used today.
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The construction and launch of sailing vessels are ritualised, and the vessels are believed to have a spirit known as Sumangâ ("guardian", literally "one who deflects attacks"). The umboh are believed to influence fishing activities, rewarding the Sama-Bajau by granting good luck favours known as padalleang and occasionally punishing by causing serious incidents called busong. Traditional Sama-Bajau communities may have shamans (dukun) traditionally known as the kalamat. The kalamat are known in Muslim Sama-Bajau as the wali jinn (literally "custodian of jinn") and may adhere to taboos concerning the treatment of the sea and other cultural aspects.
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In 1931, he moved to town of Wonogiri to attend the primary school (schakelschool), living first with Prawirohardjo's son Sulardi, and later with his father's relative Hardjowijono. While living with Hardjowijono, Suharto became acquinted with Darjatmo, a dukun ("guru") of Javanese mystical arts and faith healing. The experience deeply affected him and later, as president, Suharto surrounded himself with powerful symbolic language. Difficulties in paying the fees for his education in Wonogiri resulted in another move back with his father in Kemusuk, where he continued studying at a lower-fee Muhammadiyah middle school in the city of Yogyakarta until 1939.
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Astro Shaw's production Hantu Kak Limah shattered the record of Malaysia's box office being the first local film to achieve a box office collection of over RM 30 Mil. In 2018, Astro Shaw achieved a box office collection of over RM 100 Million with the combination of successful films such as Dukun, Paskal, Hantu Kak Limah and Polis Evo 2. As a leading film distribution and marketing partner, Astro Shaw distributed and marketed the highly success 2019 kids animation film BoBoiBoy Movie 2. Taking lead of the local film industry, Astro Shaw is always in the look out for local talents and storyteller.
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Ilmu Tajul is the most commonly used name for the Malay system of geomancy, comprising metaphysical and geomantic principles considered when siting or designing buildings to improve and maintain well-being. It was traditionally practiced by shamans (dukun or bomoh) and architects from Malaysia and Indonesia. The term actually alludes to a book entitled Tajul Muluk which covered a number of other topics including herbal medicine, astrology and dream interpretation along with geomancy. While all these subjects may be categorised under the term ilmu tajul, it usually refers to the otherwise unnamed set of rites and rules for constructing buildings in Malay culture.
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He told police that he had a dream in 1986 in which his father's ghost directed him to drink the saliva of 70 dead young women so that he could become a mystic healer. Suradji thought that it would take him too long to encounter 70 dead women singly and so he took up the initiative to kill. As a sorcerer, or dukun, women came to him for spiritual advice for such things like making themselves more beautiful or richer or so Suradji could cast a spell on their spouses so they'll never have an affair. He would take them into a sugarcane field and bury them up to their waist, claiming it was part of the ritual.
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Shamans (known in Malay as dukun or bomoh) are said to be able to make use of spirits and demons for either benign or evil purposes. Although Western writings often compare this to the familiar spirits of English witchcraft, it actually corresponds more closely with the Japanese inugami and other types of shikigami, in that the spirits are hereditary and passed down through families. ;Polong A kind of bottled- imp, created by keeping the blood of a murder victim in a bottle and saying certain incantations over it for seven or fourteen days. The owner, who is treated as the polong's parent, must feed the spirit daily with blood from their neck.
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On Java, nearly everyone identifies with Islam, but most people practice Agama Jawa, Javanese religion, or Javanese Islam.Geertz 1960 This form of religion is a mixture of animistic, Islamic, and to a lesser extent Hindu elements (at one time, Java was under the control of local Hindu rulers). Those who practice Javanese religion call themselves Muslims. In addition, Javanese religionists employ animistic rituals, such as ceremonial meals commemorating a person's transition to a new stage in the life cycle or important moments in the life of the village (slametan, the rituals of which reflect animistic beliefs), consult dukun (magicians capable of controlling the impersonal force that exists in all things), and use their own numerology to ensure that actions are synchronized with natural processes.
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Astro Shaw contributed greatly to this tremendous increase by being the leader of the local box office in 2018 with more than 60% of market share. Astro Shaw alone had an impressive cumulative box office collection of over RM 103 Million from 4 blockbuster films, Hantu Kak Limah (RM 38 Million), Dukun (RM 12 Million), Paskal (RM 30 Million) and Polis Evo 2 (RM 23 Million). From that successful year, Astro Shaw is now proudly sitting on 7 of the top 10 all-time highest grossing local blockbusters, dominating the Malaysian film industry. By achieving RM 38 Million with Hantu Kak Limah, it became the first local film to surpass the RM30 million gross box office (GBO) shattering the record of the Malaysian box office.
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Minor pag-anito rituals like praying for better weather or banishing minor ill luck can be performed by any householder. However, major pag-anito rituals required the services of the community shaman (Visayan babaylan or baylan; Tagalog katalonan or manganito).Other terms include balyana, paraanito, or paradiwata (Bicolano); balian, balyan, or mabalian (Lumad); balian or tanguilin (Subanen); bawalyan or babaylan (Tagbanwa); beljan (Palaw'an); baglan, mangoodan, or manilao (Ilocano);bahasa (Yakan); dukun, kalamat, or papagan (Sama-Bajau); mandadawak, dawak, insupak, mon-lapu, tumunoh, alpogan, or mumbaki (Igorot); anitu (Aeta); and ma-aram (Karay-a) These shamans were believed to have been "chosen" by a specific diwata who become their spirit guides.Terms for spirit guides of shamans include bantay, abyan (Visayan); alagad, gabay (Tagalog); abyan, umli, sugujen, or inajew (Lumad); saro (Bicolano); and jinn (Sama-Bajau) This was presumed to happen after they pass the initiation rites of an older shaman they were apprenticed to (usually a relative).
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