Ninithowong, a Javanese that can tell the future<\/p>\n
Tarko Sudiarno, The Jakarta Post, Yogyakarta<\/p>\n
The pretty doll resembling an Ondel-ondel (Jakarta mask
\ndancer) swayed flirtatiously right and left, back and forth.<\/p>\n
Suddenly, it began jerking and writhing uncontrollably before
\nfiercely attacking two of the four people holding it.<\/p>\n
The wooden doll was the size of an average adolescent, but its
\nmovement was as violent as an angry man, savaging anyone who
\ntried to hold it.<\/p>\n
Eventually two men managed to restrain the heavily made-up
\nfigure and one onlooker asked a question: \"Will Akbar Tandjung be
\nfreed from detention in the near future?\"<\/p>\n
The Ninithowong Doll, considered magical by the inhabitants of
\nPanjangrejo village near Yogyakarta, shook its head and body,
\ngesturing that the House Speaker and chairman of the Golkar Party
\nwould not be released from custody, where is facing corruption
\ncharges.<\/p>\n
\"Wow, even a spirit knows that Akbar is guilty,'' art worker
\nHari Budiono, among the crowd watching this Ninithowong
\nperformance earlier this month, said.<\/p>\n
\"It is quite regrettable that some people try to set him free.
\nDoesn't this clearly show that human beings are more stupid than
\na spirit?\"<\/p>\n
The Ninithowong performance, a traditional art from
\nPanjangrejo village, Pundong, Bantul, near Yogyakarta, took place
\non the eve of Javanese New Year (Suro, which falls on March 14)
\nat the residence of artist Djoko Pekik in Sembungan village,
\nBantul.<\/p>\n
Ninithowong traditional art is performed with a supporting
\ncast of 20 helpers.<\/p>\n
Four are assigned to hold the doll, one serves as the
\nsupernatural master and the rest are singers and gamelan players.<\/p>\n
The protagonist is a pretty girl doll constructed from a
\nbamboo framework, coconut shell-head and hair of flower and
\nleaves.<\/p>\n
Offerings are laid out, including a bunch of pisang raja
\n(large sweet bananas) Abon-abon (a set of Menginang equipment
\ncomplete with betel leaves, lime and gambier), a mirror and a
\nfan. The name Ninithowong is derived from nini, meaning a girl,
\nand thowong meaning coconut shell.<\/p>\n
The recent performance began with Ninithowong being carried
\ninto the site of the performance, accompanied by a song called Yo
\ndho buak anak bajang (Come on, let's throw away the dwarf child).<\/p>\n
The doll was paraded around the arena before being stood
\nupright, supported by its four helpers.<\/p>\n
As the helpers raised the doll's legs off the ground, the
\nsupernatural master of ceremonies approached it, chanting a
\nmantra.<\/p>\n
Suddenly, while still being held by the four persons, the doll
\nbegan moving, seemingly dancing to the rhythm of the gamelan.<\/p>\n
Sometimes the doll swung its arms to and fro, while at other
\ntimes only the body moved, jumping merrily to the rhythm of the
\ndrum.<\/p>\n
At some points, the doll would refuse to move. Paeran, the
\nsupernatural master, used his fan to cool the doll's face, saying
\nit was tired and hot.<\/p>\n
A mirror was placed before the doll and it suddenly sparked
\ninto life, dancing and jumping again.<\/p>\n
During the performance, the spectators were allowed to help
\nhold Ninithowong to find out for themselves whether the doll
\nreally could move by itself.<\/p>\n
Most spectators said they were convinced the doll had some
\nsort of magical power - but some were more skeptical, suggesting
\nthe \"helpers\" were actually moving Ninithowong.<\/p>\n
That night, when two foreigners tried to resist the movement
\nmade by Ninithowong, the doll suddenly attacked them. Later, it
\nlay itself down between the two tourists, moving its body
\nangrily.<\/p>\n
\"This movement indicates that there's someone testing the
\nspirit's power or not believing that there is a spirit entering
\nthe doll,\" said Paeran, while keeping the doll calm.<\/p>\n
In a Ninithowong performance, the spectators can pose some
\nquestions to the doll. As it cannot speak, the doll will answer
\nwith its own movement. If, for example, someone wants to know
\nabout when he will get a girl friend, the doll may move to the
\nright or to the left. If you ask him how many children you will
\nhave, it will drop itself as many times as the number of your
\nchildren.<\/p>\n
Paeran said back when doctors and hospitals were still rare in
\nthe area, Ninithowong was frequently performed in his village.
\n\"Many villagers inquired what medicine was right for their
\nillnesses. Ninithowong would show them certain leaves as the
\ncure.\"<\/p>\n
In Panjangrejo village, Pundong, Bantul, Yogyakarta,
\nNinithowong performance is known to have occurred as far back as
\n1938. Paeran said that it was created by its ancestors, among
\nothers Udisedo, Jumar, Marto and Paerah.<\/p>\n
The performance was popular until 1942, when the Japanese
\noccupational forces landed in Indonesia. During this period,
\nNinithowong could not be performed.<\/p>\n
The Ninithowong performance did not return until 1962, but it
\nceased again when Indonesia was gripped by bloody political
\nturmoil in 1965.<\/p>\n
In the 1980s the government began sponsoring performances of
\nfolk and traditional arts, and Ninithowong was back.<\/p>\n
\"In the month of Suro, we have invitations to perform
\nNinithowong in many places, including the Indonesia in Miniature
\nPark in Jakarta (TMII),\" said Paeran.<\/p>\n
Javanese cultural activist K.R.T. Suryanto Sastroatmaja said
\nthe origin of Ninithowong performance could be traced to ancient
\ntimes.<\/p>\n
Usually, it is performed on the night of a full moon by rural
\npeople as a form of entertainment, he said. Ninithowong is also
\nused by farmers for guidance on day-to-day issues, such as
\nidentifying pests attacking their crops and asking the doll how
\nto deal with them.<\/p>",
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