UNS — Recently, netizens have been shocked by the news that a number of artists have adopted spirit dolls as their children. This situation started when an artist who is also a designer began to actively post photos with his two spirit dolls to his Instagram account since December last year. As a father, he treats his two spirit dolls like real babies. The spirit doll is also dressed in baby clothes, with a personal Instagram account is created, and a particular newborn photo shot was held.
Along with the public discussion on the artist’s decision, religious leaders and psychologists offer their stance on this situation. In fact, some netizens linked the existence of the two spirit dolls with magical things. So, is what the netizens said true? Furthermore, is the phenomenon of having spirit dolls in Indonesia, especially in Java, a common thing?
According to a cultural observer from the Faculty of Cultural Studies (FIB) Universitas Sebelas Maret (UNS) Surakarta, Drs. Tundjung Wahadi Sutirto, M.Si., the phenomenon of spirit dolls in Indonesia is not something new. The reason is related to Indonesians’ belief in spirit dolls. There are supernatural acts that use visual media, such as dolls, to converse with spiritual entities known in Javanese mythology. As a matter of fact, there are also phenomena of supernatural games using dolls or visualization of human forms in other regions. For instance, in Javanese culture, he states that a particular puppet believed to be a medium for spirit is known as Jalangkung. Meanwhile, in other areas, it is called Nini Thowok or Nini Thowong.
“Jalangkung is made of a dipper or in Java it is called Siwur (a shower dipper), which is made of Bathok (coconut shell), with a wooden handle acting as the hands. If Jalangkung is personified as a male figure, the spirit doll whose personification is female is called Nini Thowok,” said Tundjung when contacted by uns.ac.id, Monday (3/1/2022).
Influence of Culture
Tundjung said that the existence of spirit puppets in Javanese mythology is closely related to the development of animism and dynamism. In various repertoires and historical literature, it is mentioned that there has been a belief in the power of the spirit since Mesolithic times. Then, the presence of Hinduism-Buddhism further enriched the belief in spirits that previously existed. This condition, according to Tundjung, encourages humans to live and build harmony with spirit entities.
This harmonization leads to the acts of presenting the spirit entities in the visualization of people and dolls or magical objects. “In the performing arts tradition, presenting the spirit in their performances is often found in Java, such as Jathilan, Sintren, Jaran Kepang, and many others,” said Tundjung.
He said that stories in Wayang Kulit (shadow puppet) also strengthen the belief in spirit incarnations in worldly life. Not only that, Tundjung said that there is a spirit doll named Ca Lai Gong in Chinese culture, which is also believed to have the power to invite spirits. “For example, the Bambang Ekalaya puppet arc, a character who created the Durna statue as a visualization of a teacher who is proficient in teaching archery and is superior to Arjuna, who is biologically studying Durna,” he explained.
Spirit dolls in Java Island
Tundjung explained that there was no special momentum referring to the popularity of spirit dolls. However, the use of spiritual power in the context of historical behavior often arises during times of crisis. He gave an example when the economic crisis occurred in 1929, the visualization of spirits called Nyi Blorong appeared and became popular.
In the post-independence era of the Indonesian revolution, many mystical sects began to emerge, which became an era with a rampant belief in supernatural powers. “Hence, the construction is almost the same. Spirit doll has existed since a long time ago to this day, an era classified as the ontology era, but in fact, the mystical era still exists and develops according to the context of its era,” said Tundjung.
Use of Spirit Puppets
Tundjung explained that in the repertoire of Javanese culture, ghost dolls are used as a medium to find out supernatural things beyond the human consciousness ability. For instance, in the Jalangkung game, the summoned spirits entities can be asked what their names are, when they died, and provide information about something that will happen. In fact, spirit dolls, according to Tundjung, can be used to harm people. In witchcraft and Teluh practice, the body parts of a spirit doll can be engineered to harm the target person. “For example, by being stabbed in the doll’s heart, the heart of the target victim will also be hurt. However, not only a few people use spirit puppet media like Jalangkung for fun games during the full moon,” he added.
Furthermore, Tundjung, who is also a lecturer at the S-1 Historical Science Study Program, FIB UNS, explained that spirit puppets in Javanese culture are visualized as humans. Therefore, spirit dolls have body parts like humans, such as a head made of Bathok (coconut shell) or from Irus (soup ladle).
Then, for the hands of the spirit doll, it is usually made of crossed wood, and a makeshift cloth is given for the clothes. “However, the game can only use written cues, not audiovisual dialogue for communication between spirits and the maker or owner,” he said.
He explained that if a spirit doll-like Jalangkung wanted to be played, it needed more than one player. Later, one of the players will serve as the summoner or the person who welcomed the presence of the spirit. At the same time, other players are in charge of holding the spirit doll to keep it standing.
“There is a belief that certain people can only play with spirit dolls according to the local community understanding and belief, because they may just get used to playing spirit dolls like Jalangkung,” he concluded. Humas UNS
Reporter: YCA Sanjaya
Editor: Dwi Hastuti