Kyoto Review of $outheast Asia, lssue 12 (September 24fi1, The Living and the Dead
il ro Ir ISSUE
'2.ARTICLES $ulclde among lndoneslan chlldren/
t
8y Abdur Roziki
Llilr.
By AEus Trihartono
i;ljl-.
EvAzuma Kenttro
iiB-
E!
teenagera
Shaman and Polltlcs ln lndonesla
ln search of Arwang : Ghort Story, end Sorcarcr I Phlllpplnc Soclcty
Monster
Encountorlng Corptcr : Not[ on Zombles Byjustin and tho Llvlng Deed ln Buddhlrt SouthcastAsla
McDaniels
UElr.
=
r g
il
*
Hlrtory of Dead, Herltage of the Llvlng : Buklt
8v Loh Kah seng
Brown Cemetery ln Slngeporc
http : /lkyoto review. org/iss u e-l 2-21
;itsr . ffi
Haft*ts*d*rufre*rl .lrl.rlrcile lJ. llrel,ivirrp,nrxl Hhnnrurt nntl
llrcl)cad(october20l2)
ltrlilisr in Indonesia
t l,Lc f ll*.w.wry
lllrrrgglirrg
meA{lafied ln lhe rprrlllglrf
i,
Agus
Trihartono
thc train of politics, the role of the shaman is barely
ol prrlilicrrl
studies
of post New Order Indonesia' Studies so far
a'rationat'or'objective'element of politics. politics and lhc f*t h, rluuilnrr lrnr hccrr invrrlvcd in contestation for power in tndonesian to deliver believed is presence lhria, llr ,,r1u ,6111tu| lx' illtort'rl. A shaman is hired as his/her par*l htl I ttiill cillrly lirr tlrc clicltt r,,'ho is running for power in political contestation' The
havr hcr11
lr11.u5grl rrrr tlrirrHs
*alliirvllrg review
considcrcd to be
lr [lcnnt t(, prcscnt a picture of the
role of the shaman in Indonesian
power of the eeFbntF{$y;xrlitics. lt hus no intention to empirically vatidate the mystical contestation thr*ae|| My.irrlr.ltiioil is simply to highlight the role of the shaman in political thatare considered a F*Fnrrttrene, regnrrllcss ol'thc rccent growth ofpollster organizations
as as
Ha: *rl lhc lreirr itrrrnrls ttf lnodcm dcmocracy in Indonesia'
llrmru
rlrrrlng lhc New Ordcr regime
lfuureillrrrr
nc n
srriill pltcnomcnon
is not considered to be distant from Indonesian daily
life'
tlrnr is bclicvcd to possess mystical power, a shaman uses his/her power, often c*relly, lilr llrcir l)crsoilal bcncfit or upon one's request. It could be meant as a way to help +rt heal, rrl llu' oplxrsitc. to raisc fear and suffering for its victim' AE
t rerlil
"wfiite shaman" and In gctrernl. llrcrc arc two types of shaman recognized in society: " nlthpugh onc must bear in mind that this classification dep'ends on the social F,nlerl "Whtlc shtnran" rcfers to thosc who deliver "good" aims to help or heal, while ,,hlarl rlrarrrarr" rcl'crs to thosc rvho have negative or "evil" aims to hurt or even kill the
,,hlst
I
rlrnirrnrr,
l l..llnr!
Slrrlulrr could nlso hc catcgorized based on their functions, such as: the prewangan (assisting childbirth)' the rhal|rrur (rilrurt.ering, huntan beings and spirits), the midrvife shaman (rr:pclling bad luck), and the.s,.szt (charm needle) shaman who promises to
tirrfl
cluurrt|rr
sort of short hllng lrr,ilrlr., liuilc nrrtl rcspccl by implanting in parts of the human body a rliarnond 0r crystal. There are also jampi shaman who cure patients with lrerllr, rrrlrlc ol 11rltl.
llrlr tlrrll,i nrrtl ltcrhs.'lhcrc
arc tllso the .tanlcliteluhltenurlg(soothsayer) shaman who torture
Bflrl ltdilil llrr.rr lrx's rvitlr rnagic. ln other parts
of
Indonesia, there are various kinds
of
'ti
. (.
1
n
*t{*.ft}r€}r{iad&erill 'irftt ahffiag.
*r letll
lrcttc
I):
l'lrol,ivingrurdthcDcad(October2012)
rlrnrttrtt (irr ltnli). lhe minyak htyang (magic oil) shaman (in South
ar*t trrrrtY trlIlsri,
tdimli**il,
Mralwhile, tlre politiurl nlrnmon promises to deliver benefits and victory to their di36*r tn lh; rcrlrrr uf thc politicll sphcrc, cspecially in political contestation such as the Cli*sl rleell,,rr rrl regiorrnl lcndcrs (l'illanla). As a phenomena in the realm of the political rFhete, lhe rlrtrrurr lorltcs to exist parallet to the development of modem democracy in post i*rd:pct*lettr.e lttrL rttcxin.
Altlroggh llrcrc in hunlly any research on the phenomena of shaman in the politics
of
tlre ;xrlitit:rrl shnnran has, in fact, a place in the political dynamics and has become llrts ptllrus pl llrc irrrrcr circlc during the New Order. In this grey area, local politicians
la**rerli, Hni
{.4
rtslF arrl llu, lttly lrlnycr us Socharto was considcred as "the big man"' Altlrorrglr lxrliticul recruitment to become members of the inner circle of the time r{1e61
t.Jatt war lirllowing a relatively simple pattem
based
on the so-called ABG
lAllHllArrrry, llrrrc[ucrat-s, and the Golkar party), shaman still had a role to play. In fact ahffrralt lrrrl E rpcciul yct hidden seat. Moreover, the contemporary keyword was to earn a 'ble6lrrg" ltotrr llrc rulcr of the regime. As a result, shaman has a task to smoothen the
crrn that "blessing" by finding out pattems and also actors involved in the eh[erl Nrw (]rtlcr political system (interview with Mbah Lim, a psychic, in Sidoarjo, 17
rlla6t'. way
tr)
lq1ldr !, J0 L! ). Shilnran was considered important as a political whisperer. It was common to :lrplly I rltnrrrurr (or ntore) to eliminate either political opponents or allies who were deemed 6r lrrrr,r, llre polctttiitl to threaten the future regime.
Ki Gendeng Pamungkas, a notorious
sarrre,
rh,1iuir, urfurrittcti that hc was often approached by politicians and those in power to perform rrtr,ri,,
lllrll (orlld takc the lile of a political opponent and e';en allies who were considered
Itirltr rtt I
[r: Slclrarlo's
leadership could be explained as part
of the
Javanese cultural
on its mysticat elements. However, as a social fact, his leadership was *lplrlr,lrrtcly rclying on some spiritual/mystical advisers. There u'ere loyal shamans who learlerrlrrgr lrlscrl
.grrorrli.rl"lrrslcadr:rship (Liberty, l-l0Junel998).Therewereatleast"athousandshamans" Itrrrtr
rll
rrl I ()ss
tlrc oountry who backed up Soeharto (Gelanggang Ralryat,
Frllrrrr Nlilrlo l,ilngarso, Romo Diat, Soedjono lloemardani,
I8
Oktober I 998).
Ki Ageng Selo, Soedjarwo,
l)iran, and Eyang Tomo are a few knolvn loyal shamans. I rrrtlrcrrlorc, his leadership also received "legitirnation" based on possession ofmagic
llatltllii,,,
rtrhlrh
AiirqiFf {i,l:r,,r,(rrr)
lrrd heavenly lightQtulung) and some mystical powers (Vatikiotis,2008).
Kyoto Review of Southeast Asia lssue I 2: The Living and the Dead (October 20 l2)
Rumors said he had at least
ll3
Ee,€ &t rD,
heirlooms from all across the country that supported his
unbroken political leadership. According to
Ki
Edan Amongrolo, a psychic, Soeharto even
t'frntirirrl trla
lrruo l2: Tho Living and thc Dead (October 2012)
m{ihlft; droablllty, tho shnmans raiscs the candidate's charisma and prestige. While the pdtU h*lillon would map thc votin8 behavior, the shaman maps the palty's internal
supported his tasks as a teader (Liberty, l-10 Junel998). It is evident that shaman, heirloom
f€nadt*l€n rnd ldontlflor who arc insincere and trusted allies. While the polling institutions foUH opnly tnnounco lts polling result as a way to invite the bandwagon effect the shaman
and Soeharto leadership were connected to each other like an inseparable shadow.
mUld
possessed
an important heirloom, i.e., the mirah delima (red pomegranate stone), that
*h[pr
mrylo spclls in silence to invite blessings and good luck. While the polling
Shaman as Election Consultant
lnrtltutkrnr would omploy multistage random sampling and interviews as its method to obtain dlts, fre rhamin would call a pray for the spiris to obtain future sight. While the polling
The fall ofSoeharto in 1998 was followed by more open political recruihnent through direct elections (year 2004) and the direct election of regional leaders (year 2005) both are
lnrlltttilon would givc advice on stratcgic campaigns to win, the shaman would implant the ruilk rnd spply nlnyok kuyang to make the candidate look more charismatic. In the end,
considered as the starting point for popular democratization
rlthou$
-
-
does not necessarily sterilize
politics from shamanism Direct election allows the ordinary person to be a voter his'tory of the nation they become an important element
- for the first time in political
in political
calculations. ln this
context, polling institutions act as'the main reference in.the process of political rccruitment. Five big political parties, i.e., Golkar, PDIP, pAN, partai Demokrat and pKS, have relied on
tho candidate and their campaign team would seriously listen to the advice from the
ofthe shaman. Folllng lnttltution, they also pay deep respect to the advice A 62 ycar old local shaman from Sidoarjo (East Java), mbah Lim, admitted that rlmort dl of his clicnts are politicians. Mbah Lim is a shaman with the specialist to "guard" the srndldotc in the election ofregional teaders, and his'operational areas' cover not only in [!eri Jrva, but also include Central Java and West Java. Mbah Lim confessed;
the results of polls as a reference in the process for nominating party candidates for elections.
havc bccn requested to gamish and 'fence
off
the candidate and his family from
Since 199E, a lot of politicians have viewed polling as an effective instrument to detect public
I
opinion or voters' behaviors in political contestation. Polling assists a candidate to win the contest, reveals the level of support they would receive fiom society, and maps society's
witchcraft and disturbance from his political opponents.... ever since we had the
expectation from them. Polling is also supposed to help a candi&te to seize power in the context ofmodern democracy in post New Order lndonesia.
r€tircmcnt from my work at a state owed-enterprise, because I have received a lot of
dircct election ofregional leaders, I have become very busy and decided to take early
rcquests to guard the election and in fact,
it is more financially promising.
The focus on the rational-objective element of political contestation assumes that shaman has no place anymore. However,
in fact,
shaman,
political contestation, especially in the direct election
still holds an important role in
of
regional leaders. Moreover,
shamanism has forced the Vice minister of religious affairs to wam that such practice in the election ofregional leaders rvould deteriorate religious values and as such
idolatry $hirk) (see:
it is considered
http://rwwv.kemenae.eo.id,/index.php?a:berita&id=g664g
-
s
regional election in West Java a few years back, mbah Lim performed a ritual at the
(lelunggung mogntain for endod (lntcrview
2l
days, starting from the campaign day until the day
of election
with mbah Lim, l7 January 2012).
as
Elma '[ara Elbaar, an anthropologist of shamanism, mentioned that the role of shaman
in
ln polltlcal contestation has become very extensive and reaches even the polling station in
Indonesian).
m66y rogional elections. Four years ago, on the election of a regional leader at the Cunung
The role ofa shaman in politics candidate's campaign team
l;ur
-
-
eitherbased on the request ofthe candidate or the
Mrr
regcncy (South Kalimantan), a shaman was performing rituals at the polling station. On
of'division of labor'
llectlgn rtuy, while thc KPPS (the polling station staff) was arranging the election and the plllng lnttitution was projecting the election results through a quick count and exit polls
the shaman would rely on the pulung. while the polling institution would raise the
Eglhodr, thc shaman was perfciiming rituals to neutralize the polling station from the l6lluence ol'nurgic that might alter the voting result. A night before the polling station was
is similar to other political consultants. As such, there is a kind
between thc polling institutions (the poll-based political consultant) with the shaman. While the polling institution would measure popularity and acceptabitity,
fFf hFJftIhttJrle
Kyoto Review of froutheast Asia Issue l2: The Living and the Dead (October 2012)
lflur
12: Tho
Llvlng and the Dead (October 2012)
opened to use, the shaman walked around it to scatter yellow rice and salt, and spill the blood
of black feathercd chickens. There were also woods with mandau knife (sword-like knife
fhtr.
found in Bomeo) in yellow clothes stuck in to the ground all around the polling station
ffi
-
a
sign that the 'shaman of the four cardinal points' was performing his ritual to secure the polling station (interview with Elma Tara Elbaar, 6 August 2012). Interestingly, members
of
society seem to accept and understand the role the shaman plays and his performance in the
polling station.
Although shaman seems accepted by the society, the political candidate and their campaign team never want to show to the public that they employ a shaman for political purposes. They want
to maintain the public's perception that the,politican's image is free
fmm committing the sin of idolatry
(s&r'rlc,),
unconfident, and controlled by irrational factors.
Nonetheless, it does not mean that the public could not work out
if
a shaman was involved
in
political contestation. One simple way to cheok if a shaman has played a role in the winning
ofa political candidate is to observe their activity after the clection. A
shaman would require
the winning candidate to hold certain sacred ceremony, in order to settle their vow. Thus, the sacred ceremony that is performed aftcr the election is a simple indication of the involvement
of a shaman in the political mntestation (interview with Gundik Gohong 6 August 2012).
Conclusion The political stage is an open arena for politicians to compete for power. [n the lndonesian context, harsh competition has created many different ways to win, including the involvement
of shaman. The extensive magnitude of shamanism in direct elections (especially in the direct election ofregional leaders) is caused by, at least three main reasons.
First, the high level of competition and the complexity of the regional elections. Second, the
low level of trust of the candidate and their campaign team in the
election
organizers (such as KPU, the election commission, Panwaslu, the monitoring committee, KPPS and the polling station staff). Third, shamanism has existed long before modem political consultants entered the political stage and as a cultural phenomenon, it is accepted in the society.
Therefore, discussions on political contestation in lndonesia shoulci provide a space to
review elements that are considered traditional, grey areas shamanism as
a stowaway on the train in the
process
of
or even irrational. Placing in lndonesia,
modern politics
somehow, denies the subtlety of political nuances and complexity in Indonesia.
Mldrrel, Ftpwoll to thc Smiling General Reflections on Soeharto. Global Asia,
fIL lr ne, l' SPrlnl 2oot
nfrlHd
ltom Brhrre to English by Bagaspati wasi
f,fimIt'k{fafl
Kyolo Review ofSoutheast Asia lssue l2: The Living and the Dead (October 2012)
Dukun dan Politik di Indonesia
hle
lmuo
12: Tho
Llvlng and the Dead (october 2012)
t|rbChktfri mdengkul "dukun hitam" untuk F*hl ruu brhkrn membunuh.
t
tujuan yang dianggap negatif, 'Jahat",
Agus Trihartono
Bukun drprt Juga dilihat dari sisi jenis aktifitasnya, misalnya: dukun prewangan SfnlhUhnf mtnutl. dengan roh), dukun beranak (membantu permlinan), dukun siwer
Seperti penumpang gelap dalam kereta api politik Indonesia, dukun dinafikkan dan tersembunyi dari gegeran studi politik pasca Orde Baru. Perhatian banyak sekali tercurah kepada aspek-aspek yang dianggap rasional dan obyektif dalam Pemilu. Padahal, fenomena dukun dalam politik Pemilu di Indonesia sudah berlangsung lama dan bahkan terlalu gegabah
untuk diabaikan. Dukun kerap kali dimanfaatkan karena kehadirannya
dipercaya
menguntungkan kekuasaan dan keamanan penggunajasanya dalam kontestasi politik.
Ulasan singkat berikut
ini
bermaksud memotrct keberadaan jasa dukun dalam politik
kontemporer. Ulasan ini tidak bertujuan untuk membuktikan reatitas empiris apakah ilmu
mistik yang gaib dari para dukun itu benar adanya. Penulis ingin menyampaikan bahwa fenomena dukun dalam banyak kasus tidak bisa dipisahkan dari kontestasi
politik Indonesi4
bahkan sampai sekarang saat telah mcnjamumya lembaga polling Qnllster) yang dianggap sebagai salah satu tolak ukur demokrasi modem.
pamor dan $ltt313th kemrlrryan), dan ada pula dukun srcuk, yang menjanjikan kecantikan, jarum pendek yang amat Ulh*f dengfn crra mcmasukkan atau membenamkan semacam
hflUf Ertunt darl bahan emas, berlian, ataupun batu kristal ke bagian tubuh manusia. Terdapat Dukun sanret, dukun JUp dUkUn/Oapl yang mampu mengobati dengan mantra dan herbal. XlUt, ftru dlkun tenung, yang menganiaya dan mencelakakan lawan dengan magis. Di
trhnpr dlonh lain dikenal istilah dukun lea,t (Bali), Sflrlm), drn bcragam sebutan lain di masing-masing
dukun minyak htyang (Kalimantan
daerah
Sobagri fcnomena politilq keberadaan dukun
di lndonesia.
di
lndonesia sejalan dengan
bf*rmbnngnya demokrasi modem pasca kemerdekaan. Dukun politik menjanjikan Iltntun3rn dan kcmenangan
penggunanya di ranah
politik. Walau hampir tidak ada catatan
CUdgmlk lcntang fenomena dukun dalam politik lndonesia, dukun politik mendapat tempat drhm dlnamika politik dan menjadi salah satu pilar lingkaran dalam kek',asaan jaman Orde
Brru, tlukan hanya para pemain politik lokal di daeralr, Soeharto sebagai "orang besar" dlrohut-rebut sangat kental dengan wilayah abu-abu ini.
Dukun di masa rejim Soeharto Perdukunan sebagai fenomena sosial bukanlah sesuatu yang asing dalam keseharian kehidupan masyarakat. Dukun adalah orang yang dipercaya memiliki kekuatan dan daya magis, menggunakan kekuatannya secara diam-diam dan dengan cara yang amat rahasia, untuk keuntungan pribadi atau permintaan dari orang lain. Keuntungan yang dimaksud untuk menolong dan menyembuhkan, atau sebaliknya menimbulkan ketakutan dan penderitaan pada orang yang ditujunya.
Mcski pada jaman
-sangat tergantung konteks sosialnya. "Dukun putih" untuk tujuan "baik", menolong dan
rekrutmen politik relatif memiliki pola 1'ang sederh:rna
*fdArarkan unsur ABG (ABRI, Birokrasi dan Golkar), peran dukun bukan tidak tanpa ruang. Ju$ru, dukun mendapat tempat yang khusus namun tersembunyi. Apalag, memperoleh "restu"
Fm3gut rczim adalah kata kunci.
Sehingga, tugas dukun adalah melicinkan jalan dalam
nmparol3h "restu" dengan cara mencari tahu pola, serta aktor dalam dinamika yang tertutup
[U (Wrwsnssru penulis dengan mbah Lim, Sidoarjo,
17 Januari 2012). Dukun dianggap
pntlng rcbogai pembisik yang handal. Tidak jarang dukun juga digunakan finylnlkirkon
Secara umum, dikenal adanya "dukun putih" dan "dukun hitam", namun kategori ini
ini
untuk
lawan atau kawan politik yang berpotensi menjadi ancaman dari kelangsungan
dl6 berkutsu di masa depan. Ki Cendeng Pamungkas, seorang dukun santet terkemuka, Ilfg1tu buhwt dio scring diminta olch para politisi dan lingkaran dalam kekuasaan untuk
Kyoto Review of Southeast Asia Issue 12: The Living and the Dead (October 2012)
menyantet dan menghilangkan nyawa lawan
politik, bahkan terhadap kawan yang potensial
"menggunting dalam lipatan". Aspek mistis dalam kepemimpinan Soeharto memang dapat dijelaskan sebagai bagian
dari kultur kepemimpinan Jawa. Namun sebagai fakta sosial, kepemimpinannya, dengan sengaja, menyandarkan diri kepada penasihat spiritr,ral dan mistis. Ada sejumlah dukun loyal yang "memagari" kepemimpinanny a (Liberty, l- l0 Juni l99g). Terdapat paling tidak ..seribu
dukun" di belakang Soeha(o dari seluruh penjuru negei (Gelanggang Rakyat, lE oktober 1998). Romo Marto Pangarso, Romo Diat, soedjono Hoemardani,
Ki Ageng selo, Soedjarwo,
agl brfl fOpcrtl Golkar, PDIP, PAN, Partai Demokrat dan PKS telah menempatkan ECI pCIlllng mh$l rcuen d8lam proses nominasi kandidat partai untuk Pemilu.
Itr
Eqlrk 1998 banyak aktor politik melihat polling sebagai instrumen yang efektifuntuk mm&tll oplnl publik maupun perilaku pemilih dalam sebuah kontestasi politik. Polling
iltnlg1lg aktor politik yang hrtanrng d*Un:fn
selain itu, kepemimpinan Soeharto juga nrcndapat "legitimasi" dari kepemilikan benda-benda ghalb ageman, pulung dan kekuatan mistis (Lihat: vatikiotis, 200g). soeharto
memiliki paling tidak I 13 pusaka dari penjuru tanah air yang dipercaya berkontribusi pada kepemimpinan politiknya yang kokoh, Mcnurut Ki Edan Amongrogo, soeharto bahkan
drlrm *ontcks dcmokrasi modem
pasca
orde Baru.
Kultnya pcmikiran mengenai rasionatistas-obyehif rekrutrnen politik
telah
hmuncUlkm anggspan bahwa peran dukun politik berakhir. Nyatanya, praktek dukun dalam
fftlfp
kontcstasi politik, termasuk Pilkada, disinyalir .tetaptah kuat. Kuatnya praktek
pttdUkUnen bohkan sampai membuat
ill Pllkds
wakil menteri agama mengeluh; maraknya perdukunan
dipandang dapat merusak nilai-nilai agama karena menjurus kepada perbuatan
fyldk (Llhot: htlp://wwrv.kemenag.eo.id/index.php?a=berita&id=8664E)'
dalam
Poran dukun dalam politik
menjalankantugas-tugaskepemimpinannya(Liberty,l-l0Juni l99g).Jelaslaludukun,pusaka dan kepemimpinan Soeharto terintegrasi seperti bayangan yang tidak bisa dipisahkan.
dalam sebuah kontestasi, mengetahui tingkat
t6rhidap kandidat, sekaligus memetakan ekspektasi masyarakat terhadap calon
pOmlmplnnyn. Polling dipercaya membantu aktor politik dalam bertarung merebut kekuasaan
Darundrio, mbah Diran, serta Eyang Tomo adalah sedikit dari nama-namd para penasihat spiritual yang setia
memiliki pusaka andalan berupa "Mirah Delima" yang banyak membantunya
{e$hfl|l /r,c llluc 12: 'l'ho Livlng and the Dead (october 2012)
€tliiEil
-
baik atas permintaan kandidat sendiri rnaupm tim
mcmpunyai posisi yang sama seperti konsultan politik modern lainnya. Selain- itu, lcmacun "division of labof' antara pollster, konsultan politik berhasis polhng (pol/-
rulrrnyr FrdtpEt bU51d
grlltlcal
consultant), dengan dukun. Lembaga polling mengukur popularitas dan
Dukun sebagai Konsultan Pilkada
*rcptabllitrs, dukun mengintip pulung. Pollster meningkatkan elektabilitas,
Jatuhnya rejim Soeharto pada 1998 yang disusul dengan semakin terbukanya rekrutmen
Eilmlngketkun karisma dan pamor. Pollster memetakan voting behavior, dukun memetakan IAaftrlui internal dan mengidentifikasi "musuh dalam selimut" dan "kawan seiring". Pollster
politik melalui Pemilu Langsung (tahun
200.1) dan pilkada Langsung (pemilihan umum
kepala daerah, tahun 2005), yang dianggap sebagai dimulainya demokratisasi di tingkat massa,
tidak dengan serta-merta menjadikan politik di tndonesia steril dari perdukunan. Pemilu Langsung menempatkan rakyat biasa pemilih (voters), untuk pertama kalinya
dukun
mlngumumksn hasil polling secara terbuka untuk mengundang bandwagon effect, dukun 6gmblriknn x,angsil dengan senyap agar kuat bertuah dan barokah. Polllers memakai }1Ultktag1 rundom sampling dan wawancara untuk memperoleh data, dukun menggunakan
lffile
foh-roh dan tirakat agar mendapat ilham. Pollsler memberi saran-saran strategis
dalam sejarah politik republik, sebagai elemen penting dalam banyak kalkulasi politik. Dalam
tmpfnyO drn
konteks demikian, lembaga polling menjadi acuan utama dalam proses rekrutmen politik.
I6ltrfmyu
pemcnangan, dukun menancapkan susuk dan minyak kuyang bagi semakin
pcnompi'lan kandidat. Pada akhirnya, kandidat dan tim sukses mendengarkan
juga menghayati nasihat dukun dengan takzim dan lx,llslcrs dcngan kritis, namun 4
f,
Kyoto Review ofSoutheast Asia Issue l2: The Living and the Dead (October 2012)
seorang dukun lokal yang tinggal di Sidoarjo, mbah'Lim, kakek berusia 62 tahun, mengaku bahwa hampir semua kliennya adalah politisi. Mbah Lim adalah dukun dengan
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lrt'nu1i hrlrwa proses
ini tidak bisa ditelusuri. Salah satu langkah
cfltga! re.lFrhlna nrerrgnlnlrrrr ugrlklh dukun ikut "bertindak" dalam aktivitas politik adalah
spesialisasi memberi jasa "mengawal" kandidat dalam Pilkada dengan wilayah operasi tidak
ilEngatloil leglolntr lx'rrr'ruurf', pasca llilkada. Setiap pengguna dukun politik hampir pasti
hanya di rawa Timur, tapi juga mencakup Jawa Tengah dan Jawa Barat. "saya diminta untuk
cLen relrlu nrerrEynrnllnn ntlrrrryu upacara sakral pasca kemenangan sebagai langkah melunasi
memberi hiasan dan 'memagari' kandidat dan keluarganya dari santet dan gangguan lawan-
h6rdf Llr-lrirnql iid/lrl irrillh salah satu indikasi paling
lawan politiknya dalam Pilkada... sejak pilkada bergulir, saya sibuk sekali dan akhimya
sederhana adanya peranan dukun
(n6rvnr nra rlnrgnrt (irrntlik (iohong,6 Agustus 2012).
memutuskan pensiun dini dari BUMN, karena permintaan mengawal Pilkada sangat tingi dan
tcmyata lebih menjanjikan." ungkap mbah Lim. pada salah satu pilkada di Jawa Barat beberapa waktu lalu, mbah
Lim menjalani ritur,l 2l hari penuh di Gunung Galunggung dari
masa kampanye sampai hari pencoblosan berakhir (wawancara penulis dengan Mbah
Lim, l7
Sltrllulru I'urSgung politik udrlah ajang tcrbuka bagi para aktor politik untuk bertarung merebut dan
Januari 2012).
nrplrpellnlrnrrlurr kckuasaan. Persaingan yang sangat ketat menciptakan banyak cara dalam
Elma Tiara Elbar, antropolog pengamat praktik perdukunan, menyampaikan bahwa peran dukun dalam kontestasi politik sudah jauh, bahkan merambah sampai ke Tempat
lr,rlorrrrt'lrti, tcrrrrusuk
Pemungutan Suara (TPS) di banyak Pilkada. Empat tahun lalu, pada pemitihan kepala daerah
lllrghnl Lorrrpclisi dan kompleksitas Pilkada. Kedua, masih lemahnya kepercayaan kandidat
di kabupaten Gunung Mas, Kalimantan selatan, dukun beroperasi langsung di rps. Ketika di hari "Ff' pencoblosan, saat KPPS (Kelompok penyelenggara pemungutan Suara)
r!rr! lirrr crrl*scs tcrhadap aktor-aktor penyelenggara Pemilu (KPU, Panwaslu, KPPS). Ketiga,
rnenyelenggarakan penmblosan di rPS, Pollster melakukan proses hitung cqat(quick count)
dan exit polls, pada saat yang sama dukun juga merakukan pengamanan TpS dari kemungkinan pqnggunaan sihir untuk mengubah hasil coblosan di kartu suara Malam hari sebelum TPS digunakan,.dukun mengelilingi rpS dan menatur beras kuning, garam, dan
penggunaan jasa dukun. Berkembang-nya praktek perdukunan dalam
|.r'irrllir (hlrrrsusrrya, l'ilkada) disebabkan oleh paling tidak tiga alasan. Pertama, tingginya
rll lx.lrcrnlu rllrlr111111,rgr
rlrrcrrrh, dukun sudah lebih
dulu ada dibanding konsultan politik modem
dan
schntrirri lcnorncna budaya yang bisa diterima masyarakat.
l)r'rrliun tlcrnikian, diskusi politik Pemilu ul,rrarr rrlir.lrrr yarrg sclanra
ini
dianggap berada
di lndonesia patut memheri ruang bagi di wilayah tradisional, ahu-ahu- bahkan
rlltrirp.llrrp irllsiorral. Mcncnrpatkan dukun sebagai penumpang gelap proses
politik modcrn di
menumpahkan darah ayam serba hitam (ayam cemani) di tempat pencoblosan. Juga, terdapat
Ilrrrrh nrr, uprrkrryt.justru tclah mengingkari nuansa dan menegasikan komplesitas politik di
kayu dan kain kuning yang dililitkan dengan mandau yang tertancap di tanah sekitar TpS
!rrrlrrttr'ctrt
-
ini
tanda bahwa "dukun empat arah mata angin" sedang bekerja mengamankan lokasi rpS (wawancara dengan Elma Tiara Elbar, 6 Agustus 2012). Menariloya di banyak rpS, masyarakat bisa menerima dan memaklumi langkah-langkah pengamanan dukun itu.
Meski nampak diterima masyarakat, kandidat dan tim sukses dalam Pilkada menutup rapat intbrmasi bahwa mereka menggunakan jasa dukun. Alasan menyembunyikan peran dukun ini lcbih kepada menjaga persepsi publik dan citra bahwa aktor politik akan mendapat cap sfirik, tidak percaya diri, dan dikendalikan oleh sesuatu yang irasional. Menyembunyikan
llr lritr'ltrl Vrrlllirrtrr. lrliclrrrcl. ''l;arcwell to the Smiling Gencral Reflections on Soeharto," Globat Asia, i
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