When Mystics and Politics are Intertwined: Understanding Dukun as a Shamanistic System in Bugis-Makassar Political Sphere, Indonesia
M. Said, A. Ismail, Andi Batara, A. Isra, Muh. Nur, Rahmat Yasim
Evolutionary Studies in Imaginative Culture September 28, 2024 DOI: 10.70082/esiculture.vi.1410 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Qualitative study Peer reviewed |
|---|---|
| Population | Dukun (shamanic practitioners) and their customers, including politicians, among the Bugis-Makassar people in Makassar, Indonesia |
| Key findings | The authors argue that dukun in Bugis-Makassar society, though stigmatized and lacking a clear structural position, are becoming more open and politically influential. They contend that politicians, including regional head candidates, use dukun for authority, protection, illusions, and voter influence, forming reciprocal relationships, and that this is guided by what the authors call 'rationality behind irrationality'. |
Abstract
The practitioner of the shamanic system among the Bugis-Makassar people in Indonesia is known as dukun or sanro, a person believed has a supranatural power, using their power either to help others or bringing harm, such as disease”. This is an interpretative-descriptive anthropological research. We made observations by directly observing, listening, and recording events related to the problem. We also conducted in-depth interviews with dukun and customers using interview guides and other tools such as recorders. We found that there are several types and characteristics of dukun in Makassar, such as dukun penolong (helpers), traditional healers, and dukun using black magic. In Bugis-Makassar social structure, dukun does not have a clear position even with some of the stigma. However, dukun nowadays is becoming more open and increasingly strengthening their position in society, especially in the political arena. Dukun, along with several people believing them cannot be assessed from the rational point of view since they have their own reasoning and logic (rationality behind irrationality). They still function in the socio-political life of Indonesian society. The mysticism practiced by politicians in Indonesia, especially in Makassar, is shown when politicians such as several regional head candidates used the services of dukun to boost their success in winning the regional election. For example, dukun can help candidates to create an aura of authority, protect the candidates from black magic, create illusions to the voters, influence the voters, and other supranatural things. The customers, such as politicians, tend to have their own motivation based on rationality when deciding to have a relationship with a dukun. Motivation for seeking spiritual and political supports by utilizing the network of dukun for political purposes has a reciprocal effect which benefits both parties.