Romain Bertrand: Explores the inner world of RI democracy
Romain Bertrand: Explores the inner world of RI democracy
Kunang Helmi-Picard, Contributor, Paris
Indonesie: la democratie invisible. Violence, magie et politique
a Java, by Romain Bertrand, Editions Karthala, Paris, 2002.
Romain Bertrand is a member of the French Center for
International Studies and Research (CERI) and his political
analysis centers on Indonesia, more specifically on Java.
Regarded as one of the promising young analysts on Indonesian
issues, Bertrand is a regular advisor to the French Foreign
Office. He has recently published an essay on what he calls the
"invisible democracy" in Indonesia. A fair part of Bertrand's
analysis is based on close studies of a wide range of Indonesian
press reports from 1998 to mid-2002, besides personal interviews
conducted in Central and East Java in 1999 and 2000.
Bertrand's previous research about the formation of the
colonial state of the Dutch East Indies had already alerted him
to the presence of the mystical texts of Javanese royalty. These
concerned the ability and duties towards the invisible world
entailed by those acquiring the power to rule, as well as by the
social obligations which all members of Javanese society are
required to fulfill.
The author observed two parallel series of phenomena which
occurred during the past few years of intensive socio-economic
transformation in Indonesia: the rapid expansion of public debate
accompanied by the persistence of the social imagination of the
invisible.
His attention was also caught by the increasing cases of
intercommunal violence which have been ongoing since the fall of
Suharto in Indonesia, many apparently sparked by rumors about
sorcery and other mysticism. Stories of witchcraft, spirits and
demons reflect traumatic experiences due to growing social
inequality, the break up of traditional family structures and the
emergence of new forms of social violence such as street crime
and illicit drug addiction.
In the first part of his essay Bertrand attempts to
reconstruct the political atmosphere of a Javanese kampung on the
outskirts of a city, in this case Karangkajen, south of
Yoygakarta. This was done using interviews carried out in Central
and East Java. Here he endeavored to show that the mystical
dimension of politics in Indonesia was common to both those in
power and those being governed. In fact, particularly on Java,
this enables the ordinary citizen to "communicate" with local and
national elites.
Furthermore, Bertrand also discusses the existence of an
invisible background to social life known as dunia gaib, or
mystical world, which is only accessible to those who master
supernatural knowledge and certain physical techniques.
Supernatural knowledge includes divinatory sciences such as
numerology and astrology important to those who govern. It also
implies the significance of voyages of initiation such as those
who pass through dangers to renew powers of healing or that of
alelana, or one who goes on pilgrimage to holy places to develop
his/her faith. It also may include the search to gain exceptional
physical force which one is said to become invincible by
practicing "magical" techniques known as kanuragan.
In Karangkajen, the stories of encounters with fiendish
creatures such as the white monkey or thuyul, a spirit in the
form of a naked boy, serve to illustrate the expectations,
preoccupations, desires and fantasies of the inhabitants of this
village. Those who are perceived to flagrantly ignore their
social obligations, often because they belong to a different
ethnic minority, besides being accused of dabbling in magic to
obtain sudden wealth, are subject to rumors which often leads to
public lynching.
Members of any community are expected to be modest, respect
communal solidarity and redistribute excess wealth by means of
charity and pious acts, or amal jariah. At all times an
individual is expected to decline his origins, or asal-usul to
the satisfaction of those who question him. Here Bertrand joins
James Siegel in pointing out that the question of social
identification is of eminent political importance on Java.
The second part of Bertrand's essay deals with the advisors in
the supernatural world to Indonesian leaders. Bertrand discussed
Soeharto and his history where he tried to be perceived as a
dukun, or shaman, beginning with Kyai Daryatmo when he was but
13. Later it was said that Soeharto procured various pusaka, or
magic charms, and objects to ensure the longevity of his rule.
Humardhani headed a group of mystics and wise men who placed
offerings at various sacred spots on Java among other rituals
intended to maintain Soeharto's power.
Bertrand goes on to examine the invisible allies of President
Abdurrahman 'Gus Dur' Wahid such as the nine Saints of Java, or
Wali Sanga and his visible allies like Kyai Munif. Gus Dur was
also said to possess a panoply of magic skills. Bertrand called
attention to the belief in magic powers within the Nahdatul Ulama
(NU) as proved by the declaration of Gus Maksum -- a rival of Gus
Dur -- before the 30th Congress that he had recruited a large
number of jinns, good spirits/white magic, to protect the
participants against witchcraft.
Gus Maksum cultivated close ties to the paramilitary branch of
the NU youth movement also known as the "paranormal section" of
the Indonesian Democratic Party of Struggle led by Permadi who
also came under scrutiny. Permadi, who had predicted Ibu
Megawati's ascension to power briefly became a special advisor to
Gus Dur.
Nevertheless, Permadi heralded the advent of Megawati
Sukarnoputri as the Ratu Adil, or queen of justice. She prepared
herself for the serious task of governing Indonesia by practicing
tapa bisu, silent meditation, and cultivating her spiritual and
moral forces. This preparation was reinforced by pilgrimages to
the tombs of Islamic saints, visiting important Balinese
Hindu/animist temples and consulting various paranormals.
Bertrand noted that many Indonesian leaders undertook political
pilgrimages, or ziarah, to substantiate their claims to power.
However well-anchored the kasekten, or spiritual power, of a
political leader to be able to combat his invisible enemies may
appear to be, it also obliges the same leader to live up to this
public role: "In other words, he who 'plays at being a saint', is
obliged, at least in the public manifestation of his way of life,
to become one and to stay so."
Bertrand concludes that advisors in the supernatural -
astrologists, wise men and other soothsayers - are no less
present in Europe and North America as on Java.
In France, for example, there are now more exorcist priests
than ever before. For Bertrand when magic is taken into
consideration on Java, it is a vision eminently liable to excite
suspicion of the prevailing political authority. This suspicion
allows for the exposure of social injustices and the call to
order of arrogant notables, but at the same time if it does
introduce lucidity, it can also lead to violence.
Bertrand's 210-page essay on Indonesia: the invisible
democracy - Violence, magic and politics on Java has not yet been
translated into Indonesian nor into English. Although this would
prove to be a difficult task, one hopes that this might soon be
the case because his observations are of great interest. However,
even for French readers Bertrand's style tends to appear
convoluted, and at times, the theoretical subject is difficult to
understand.