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Bandit Saints of Java: How Java's eccentric saints are challenging fundamentalist Islam in modern Indonesia
Java’s pilgrimage culture is a dense, batik-like pattern of seriousness collides with laughter; curiosity with bewilderment; piety with scepticism; intense spirituality with, in some places, the joy of shopping. The pilgrimage culture on the island of Java in Indonesia – the world’s largest Muslim country – is a rebuke to the conservative orthodoxy that has been gaining ground in Indonesia’s religious landscape since the 1980s. In the rhetoric of this orthodoxy the “real” Islam is pure and exclusive. Piety comes from obedience to religious authority and its rules. Local pilgrimage is anything but pure and exclusive or rigidly authoritarian. It is powerfully Islamic but it fuses Islam with local history, the ancient power of place and a pastiche of devotional practices with roots deep in the pre-Islamic past. Quietly but tenaciously – just outside the great echo chamber of public space – it is growing as fast as the higher profile neo-orthodoxy. Bandit Saints of Java delves deep under the surface of modern Indonesia, exploring personalities and stories in the weird world of local pilgrimage, where Middle Eastern Islam wrestles with the ancient power of Javanese civilisation. It paints an astonishing portrait of Islam as it is practised today – largely invisible to journalists, scholars and tourists – by many of Java’s 130 million people.
440 pages, Kindle Edition
Published January 1, 2019
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March 19, 2021
Saat masuk SMA, saya tahu kosakata baru, bid'ah. Kata yang saya dapatkan dari hasil pergaulan yang lebih luas dibanding masa SMP di mana teman sekolah saya juga merangkap sebagai teman mengaji. Tentu saja, lingkar pertemanan SMP saya memiliki pengetahuan agama yang seragam.
Waktu itu juga, Bapak Ibu saya sedang gemar-gemarnya ikut ziarah Wali Songo bersama grup pengajiannya. Ketika saya tanya tujuan mereka berziarah, jawaban mereka adalah untuk mendoakan anak-cucunya agar sukses dalam menempuh pendidikan dan berkarir.
Kata baru itu membuat saya mempertanyakan fenomena ziarah wali yang kadang berbonus mengunjungi makam-makam tetua yang entah siapa. Agama mengutuk kesyirikan, tetapi ziarah dengan dalih ikhtiar agar hajat dikabulkan terang-terangan dilakukan - terorganisir malahan. Haruskah untuk berdoa kita harus berkeliling Jawa selama seminggu? Apakah Tuhan hanya mengabulkan doa di tempat-tempat keramat? Kita berdoa kepada siapa? Kuburan atau Tuhan? Jika makam itu perantara doa kita kepada Tuhan, berarti arwah bertindak aktif. Ia bukan hanya pasif menuai amal ibadahnya di dunia, tetapi juga mendapat ganjaran tambahan sebagai kurir doa antara peziarah dan Tuhan.
Sebagai remaja ingusan, tentu saya hanya menyimpan pertanyaan-pertanyaan itu dalam perut saja. Toh, setiap pulang dari berziarah Bapak Ibu saya membawakan oleh-oleh yang banyak, makanan dan suvenir dari pelbagai daerah seantero Jawa. Siapa juga yang mau mengurusi hal-hal filososfis yang hanya akan menimbulkan perdebatan panjang bila diungkapkan?
Pertanyaan-pertanyaan masa remaja itulah dorongan saya membaca Wali Berandal Tanah Jawa (WBTJ). Judul yang paradoksal, seorang wali yang disegani juga berprofesi sebagai berandal. Paradoks itu pun diperluas menjadi tema utama buku ini: menguraikan fenomena yang khas antara Islam nusantara yang dipengaruhi oleh budaya pra Islam dan Islam ortodoks dengan gaya Timur Tengah. Meski tidak mencuat ke permukaan, persaingan di antara keduanya telah berlangsung sejak 1980 an.
WBTJ menyoroti praktik ziarah yang tumbuh subur di pulau Jawa. Tak hanya makam Wali Songo, buku ini juga menelusuri makam-makam keramat lain yang oleh penduduk setempat dihormati layaknya raja yang masih hidup. Sebuah makam memiliki cerita-cenderung-legenda sendiri-sendiri. Tak sedkit pula suatu situs yang memiliki cerita berbagai versi. Quinn dalam buku ini membatasi hikayat suatu situs pada cerita yang banyak diterima dan memiliki rujukan baik dari juru kunci makam tersebut atau dari selebaran yang tersedia di area situs.
Yang menarik dari situs-situs makam tersebut adalah menyarunya praktik agama baku dengan budaya pra-Islam. Makam keramat tempat para peziarah mengutarakan hajat bersanding dengan musala atau masjid untuk salat. Di situ seperti terjadi negosiasi antara budaya Jawa kuno dengan Islam ortodoks yang akhirnya memunculkan fenomena produk budaya Jawa yang mencari keberterimaan dalam dunia modern. Banyak situs makam yang mengalami "pengislaman", baik dari segi hikayat tokohnya, ritual, hingga ornamen-ornamen di wilayah makam. Tak sedikit pula yang terilhalmi cerita Mahabarata dan kisah-kisah nabi dalam Al Quran.
Dewasa ini budaya populer telah mengangkat Islam ortodoks ini menjadi lebih diterima dan terkesan modern. Sedangkan, Islam dengan corak Nusanatara terlihat kuno dan tak terdidik. Identitas dan Kenikmatan: Politik Budaya Layar Indonesia berpendapat bahwa ciri khas utama proses Islamisasi ini adalah terjadinya perluasan dalam cara pandang, penampilan, dan perayaan besar-besaran terhadap unsur-unsur material dan praktik-praktik yang mudah dipahami dalam masyarakat yang mengandung nilai-nilai Islami atau "ter-islam-kan".
Indonesia adalah negara dengan penduduk beragama Islam terbesar di dunia. Islam yang memiliki corak ragam tersendiri dibanding dengan negara asalnya. Lantas, dengan kuantitas yang besar, bisakah Islam Nusantara memengaruhi dunia dan bukan sebaliknya? Dalam Islam, Otoritarianisme, Dan Ketertinggalan, Kuru berpendapat bahwa kuatnya corak Islam Timur Tengah di Indonesia adalah disebabkan pendeknya umur perkembangan Islam di wilayah nusantara sebelum kedatangan kolonialis. Alhasil, Islam yang ada di Indonesia mengadopsi Islam Timur Tengah.
Kunjungan ke makam wali atau makam keramat untuk memohon dikabulkannya harapan memang terdengar menyimpang. Dunia yang semakin sistemis dan logis tentu merendahkan cerita-cerita ajaib-semi takhayul. Pembuktian fenomena lewat nalar berada di garda depan. Kembali ke Bapak Ibu saya yang memiliki hajat untuk anak cucunya, terlepas dari bid'ah dan bukan bid'ah, teori halal-haram yang mereka tak paham mendalam, kunjungan ke makam wali yang dilakukan Bapak Ibu saya menyiratkan sesuatu yang melampaui ortodoksi agama: cinta.
Waktu itu juga, Bapak Ibu saya sedang gemar-gemarnya ikut ziarah Wali Songo bersama grup pengajiannya. Ketika saya tanya tujuan mereka berziarah, jawaban mereka adalah untuk mendoakan anak-cucunya agar sukses dalam menempuh pendidikan dan berkarir.
Kata baru itu membuat saya mempertanyakan fenomena ziarah wali yang kadang berbonus mengunjungi makam-makam tetua yang entah siapa. Agama mengutuk kesyirikan, tetapi ziarah dengan dalih ikhtiar agar hajat dikabulkan terang-terangan dilakukan - terorganisir malahan. Haruskah untuk berdoa kita harus berkeliling Jawa selama seminggu? Apakah Tuhan hanya mengabulkan doa di tempat-tempat keramat? Kita berdoa kepada siapa? Kuburan atau Tuhan? Jika makam itu perantara doa kita kepada Tuhan, berarti arwah bertindak aktif. Ia bukan hanya pasif menuai amal ibadahnya di dunia, tetapi juga mendapat ganjaran tambahan sebagai kurir doa antara peziarah dan Tuhan.
Sebagai remaja ingusan, tentu saya hanya menyimpan pertanyaan-pertanyaan itu dalam perut saja. Toh, setiap pulang dari berziarah Bapak Ibu saya membawakan oleh-oleh yang banyak, makanan dan suvenir dari pelbagai daerah seantero Jawa. Siapa juga yang mau mengurusi hal-hal filososfis yang hanya akan menimbulkan perdebatan panjang bila diungkapkan?
Pertanyaan-pertanyaan masa remaja itulah dorongan saya membaca Wali Berandal Tanah Jawa (WBTJ). Judul yang paradoksal, seorang wali yang disegani juga berprofesi sebagai berandal. Paradoks itu pun diperluas menjadi tema utama buku ini: menguraikan fenomena yang khas antara Islam nusantara yang dipengaruhi oleh budaya pra Islam dan Islam ortodoks dengan gaya Timur Tengah. Meski tidak mencuat ke permukaan, persaingan di antara keduanya telah berlangsung sejak 1980 an.
WBTJ menyoroti praktik ziarah yang tumbuh subur di pulau Jawa. Tak hanya makam Wali Songo, buku ini juga menelusuri makam-makam keramat lain yang oleh penduduk setempat dihormati layaknya raja yang masih hidup. Sebuah makam memiliki cerita-cenderung-legenda sendiri-sendiri. Tak sedkit pula suatu situs yang memiliki cerita berbagai versi. Quinn dalam buku ini membatasi hikayat suatu situs pada cerita yang banyak diterima dan memiliki rujukan baik dari juru kunci makam tersebut atau dari selebaran yang tersedia di area situs.
Yang menarik dari situs-situs makam tersebut adalah menyarunya praktik agama baku dengan budaya pra-Islam. Makam keramat tempat para peziarah mengutarakan hajat bersanding dengan musala atau masjid untuk salat. Di situ seperti terjadi negosiasi antara budaya Jawa kuno dengan Islam ortodoks yang akhirnya memunculkan fenomena produk budaya Jawa yang mencari keberterimaan dalam dunia modern. Banyak situs makam yang mengalami "pengislaman", baik dari segi hikayat tokohnya, ritual, hingga ornamen-ornamen di wilayah makam. Tak sedikit pula yang terilhalmi cerita Mahabarata dan kisah-kisah nabi dalam Al Quran.
Dewasa ini budaya populer telah mengangkat Islam ortodoks ini menjadi lebih diterima dan terkesan modern. Sedangkan, Islam dengan corak Nusanatara terlihat kuno dan tak terdidik. Identitas dan Kenikmatan: Politik Budaya Layar Indonesia berpendapat bahwa ciri khas utama proses Islamisasi ini adalah terjadinya perluasan dalam cara pandang, penampilan, dan perayaan besar-besaran terhadap unsur-unsur material dan praktik-praktik yang mudah dipahami dalam masyarakat yang mengandung nilai-nilai Islami atau "ter-islam-kan".
Indonesia adalah negara dengan penduduk beragama Islam terbesar di dunia. Islam yang memiliki corak ragam tersendiri dibanding dengan negara asalnya. Lantas, dengan kuantitas yang besar, bisakah Islam Nusantara memengaruhi dunia dan bukan sebaliknya? Dalam Islam, Otoritarianisme, Dan Ketertinggalan, Kuru berpendapat bahwa kuatnya corak Islam Timur Tengah di Indonesia adalah disebabkan pendeknya umur perkembangan Islam di wilayah nusantara sebelum kedatangan kolonialis. Alhasil, Islam yang ada di Indonesia mengadopsi Islam Timur Tengah.
Kunjungan ke makam wali atau makam keramat untuk memohon dikabulkannya harapan memang terdengar menyimpang. Dunia yang semakin sistemis dan logis tentu merendahkan cerita-cerita ajaib-semi takhayul. Pembuktian fenomena lewat nalar berada di garda depan. Kembali ke Bapak Ibu saya yang memiliki hajat untuk anak cucunya, terlepas dari bid'ah dan bukan bid'ah, teori halal-haram yang mereka tak paham mendalam, kunjungan ke makam wali yang dilakukan Bapak Ibu saya menyiratkan sesuatu yang melampaui ortodoksi agama: cinta.
April 1, 2021
Buku ini membuat saya nostalgia pada masa-masa kecil saya yang sering ikut ziarah ke pesarean pemuka agama di kampung, atau ke Kajen atau ke Muria beberapa kali. Setelah merampungkan, saya seperti dihantam banyak pertanyaan dan "keraguan" dalam diri saya sendiri. Sebagai anak yang pertama kali kenal dengan istilah "wisata" adalah usia 10 tahun dan diajak wisata religi ke makam Syech Jangkung di kawasan Kajen, Pati. Baru kemudian hari kenal lebih banyak wisata religi serupa, wali songo (yang di awal pandemi bikin geger kampung, sebab ada serombongan pengajian yang nekat dan pulang bawa penyakit dan wafat), atau wali telu (Muria-Kudus-Demak), atau bahkan ibadah ziarah kecil yang kerap orang-orang kampung saya lakukan menjelang idul fitri, malam khusus Jumat kliwon, dll. Semuanya berpusar pada "Ngalap Berkah".
Namun, dalam buku ini, ziarah kubur--ziarah makam yang dikeramatkan, bukan sekadar menjadi cerita "kekaguman" George Quinn. Melainkan bagaimana penulis membedah ragam kemungkinan dan irisan dengan pokok persoalan lain. Dan sebab penjelasan dan paparan jernih ini pula saya kemudian bertanya dan meragukan beberapa hal yang saya yakini selama ini.
(1) apakah beneran walisongo itu ada?
(2) konsep ngalap berkah yang selama ini diyakini sebagai alasan melakukan ziarah kubur, bukankah cara primitif berdoa?
(3) banyak keberadaan makam keramat, kisah karomah, sekadar untuk menutupi banyak motif di luar agama, ekonomi misalnya. bahkan beberapa kisah yang disinggung Quinn dalam buku ini bisa dirunut kisahnya bersumber dari kisah alquran, bahkan ramayana.
(4) jadi, jangan-jangan ziarah, makam keramat, sosok wali, dan kisah-kisah karomah dan keajaibannya adalah "pengislaman" kisah-kisah sebelum islam masuk.
Mohon maaf, pertanyaan-pertanyaan ini bukan berarti saya termasuk fundamentalis yang berusaha merusak tatatan ziarah kubur dan wali. Namun, buku ini membawa pertanyaan itu mengusik kepala saya.
Selain itu, ada konsep "dualisme"--atau apa ya, semacam berdiri di dua kaki, atau bila orang Jawa bilang berada di tengah, nggak boleh menang dan menginjak. Ngluruk tanpo bolo menang tanpo ngasorake--> orang Jawa menghindari konflik.. Mungkin falsafah ini kurang tepat, tetapi membaca banyak bukti dalam buku ini saya jadi berkeyakinan demikian. Islam hal baru yang datang, kemudian tanpa bermaksud membuat konflik menceburkan diri dalam budaya Buddha-Hindu yang kuat di Tanah Jawa. Kemudian bisa saja semakin "menjadi-jadi" banyak orang dengan ragam kepentingan menafsirkan-mengislamkan tradisi mereka, termasuk mengislamkan tokoh-tokoh kultus agar bisa diterima dengan masyarakat yang digambarkan Quinn mulai menjadi mayoritas Islam. "Ini kalau nggak kita cari pembenaran islam, kita bisa digusur nggak laku." demikian bayangan di kepala saya. Hasil lain adalah adanya dua kaki--ya islam fundamental ya islam moderat, ya makam ya masjid, ya Hindu-Buddha ya Islam, ya wali ya berandal. Demikian kesan yang saya sangat tandai di buku ini. Sebab penjabaran dua kaki yang komplet ini, saya jadi bisa memberi tetenger ke saya pribadi, bahwa beragama tidak boleh taqlid tidak boleh iya-iya saja tanpa berpikir rasional. Quinn dalam pengembaraan menjelajah buanyaaaaaaak makam keramat mengajarkan kita bahwa menjadi "scholar" adalah mempertahankan kritis meski kita terjun dan ikut dalam ritual.
Kalau kalian ingin berwisata ke banyak makam dengan tuturan indah nan sastrawi, buku ini sangat saya rekomendasikan.
Namun, dalam buku ini, ziarah kubur--ziarah makam yang dikeramatkan, bukan sekadar menjadi cerita "kekaguman" George Quinn. Melainkan bagaimana penulis membedah ragam kemungkinan dan irisan dengan pokok persoalan lain. Dan sebab penjelasan dan paparan jernih ini pula saya kemudian bertanya dan meragukan beberapa hal yang saya yakini selama ini.
(1) apakah beneran walisongo itu ada?
(2) konsep ngalap berkah yang selama ini diyakini sebagai alasan melakukan ziarah kubur, bukankah cara primitif berdoa?
(3) banyak keberadaan makam keramat, kisah karomah, sekadar untuk menutupi banyak motif di luar agama, ekonomi misalnya. bahkan beberapa kisah yang disinggung Quinn dalam buku ini bisa dirunut kisahnya bersumber dari kisah alquran, bahkan ramayana.
(4) jadi, jangan-jangan ziarah, makam keramat, sosok wali, dan kisah-kisah karomah dan keajaibannya adalah "pengislaman" kisah-kisah sebelum islam masuk.
Mohon maaf, pertanyaan-pertanyaan ini bukan berarti saya termasuk fundamentalis yang berusaha merusak tatatan ziarah kubur dan wali. Namun, buku ini membawa pertanyaan itu mengusik kepala saya.
Selain itu, ada konsep "dualisme"--atau apa ya, semacam berdiri di dua kaki, atau bila orang Jawa bilang berada di tengah, nggak boleh menang dan menginjak. Ngluruk tanpo bolo menang tanpo ngasorake--> orang Jawa menghindari konflik.. Mungkin falsafah ini kurang tepat, tetapi membaca banyak bukti dalam buku ini saya jadi berkeyakinan demikian. Islam hal baru yang datang, kemudian tanpa bermaksud membuat konflik menceburkan diri dalam budaya Buddha-Hindu yang kuat di Tanah Jawa. Kemudian bisa saja semakin "menjadi-jadi" banyak orang dengan ragam kepentingan menafsirkan-mengislamkan tradisi mereka, termasuk mengislamkan tokoh-tokoh kultus agar bisa diterima dengan masyarakat yang digambarkan Quinn mulai menjadi mayoritas Islam. "Ini kalau nggak kita cari pembenaran islam, kita bisa digusur nggak laku." demikian bayangan di kepala saya. Hasil lain adalah adanya dua kaki--ya islam fundamental ya islam moderat, ya makam ya masjid, ya Hindu-Buddha ya Islam, ya wali ya berandal. Demikian kesan yang saya sangat tandai di buku ini. Sebab penjabaran dua kaki yang komplet ini, saya jadi bisa memberi tetenger ke saya pribadi, bahwa beragama tidak boleh taqlid tidak boleh iya-iya saja tanpa berpikir rasional. Quinn dalam pengembaraan menjelajah buanyaaaaaaak makam keramat mengajarkan kita bahwa menjadi "scholar" adalah mempertahankan kritis meski kita terjun dan ikut dalam ritual.
Kalau kalian ingin berwisata ke banyak makam dengan tuturan indah nan sastrawi, buku ini sangat saya rekomendasikan.
June 24, 2019
It's a surprise at the beginning of this book when the author declares himself an atheist, because throughout the book he expresses deep love and respect for the Javanese tradition. The book is full of difficult translations from Old Javanese dealing with Islamic culture and teachings. As you might expect from the title, the author is suspicious of Islamic legalism, but he demonstrates through well-chosen quotations and travelogues that Javanese people have their own Islam, which is sharply at odds with the legalist tradition in ways I would have thought impossible. If you know a little bit about Islam in Indonesia, such as the West vs Arab argument that has consumed modern politics, you will be learning a lot more from this fascinating book. And at the end, the author winds up praying at the grave of a Yogyakartan mountain dervish who he had known personally. I wonder how atheist he really is?
October 2, 2024
This book was not what I expected, and perhaps it was my expectations that made it harder for me to enjoy as much as I could have.
George Quinn’s *Bandit Saints of Java* tells the story of Javanese saints, whose tombs are destinations for a thriving pilgrimage culture. These saints range from the prominent figures of the *Wali Songo* (the nine individuals believed to have spread Islam in Java) to smaller, more local saints, perhaps known only within their regions. Quinn, an expert in Javanese culture and language, wrote this book based on his research and personal observations of Java's pilgrimage culture. He combines historical notes, details from his visits to these pilgrimage sites, his own observations, and the stories people tell about the sites. His point is that pilgrimage culture is not something fixed in the past but a living, evolving tradition that changes with time, sometimes adapting to the demands of the present.
The book is divided into ten chapters, with a prologue and epilogue. Each chapter focuses on a different saint from a different region (Sunan Kalijaga, Sunan Bonang, Ki Boncolono, Prince Panggung, Mbah Priok, Mbah Maridjan, Prince Jiang, Eyang Jugo, and Erucakra) and explains the social context of these saints, the various versions of the tales associated with them, and their cultural significance. For me, a self-proclaimed Javanese, reading this felt like embarking on an adventure into a mysterious world I had never fully explored.
However, as someone who enjoys reading history, I found myself a bit lost. The historical content makes up only about 20% of the book; the rest is focused on present-day observations of Java and how it has changed over time. My fact-seeking mind grew impatient with Quinn's detailed descriptions of graves, mosques, prayers, songs, and the clothing worn by pilgrims. Yet, I can see the importance of this book a hundred years from now when someone might want to understand Java as it is today.
That said, as a Javanese Muslim raised with a family tradition of pilgrimage (though not of mass pilgrimage), but educated in Salafi Islam (though I don't align with its purist views), I found many of Quinn’s analyses shallow, overgeneralized, and even biased. This was particularly evident to me in the epilogue, where he attempts to analyze the trend between more orthodox Islam (Salafi fundamentalism) and the more traditional, locally infused Islam. He tries to draw parallels between the increasing number of people going on Hajj and the growing number of pilgrims visiting holy sites in Java, suggesting this indicates a deepening interest in both practices. But I find this argument flawed. Isn’t the increase simply due to population growth and rising disposable incomes? How can we claim renewed interest without concrete data? I was left unconvinced.
The book is filled with similar small logical problems, where despite Quinn's best efforts, his biases seem to show through. Overall it’s an interesting read and I did learn many new things from it, but if like me you are looking for a history book, this was not it.
George Quinn’s *Bandit Saints of Java* tells the story of Javanese saints, whose tombs are destinations for a thriving pilgrimage culture. These saints range from the prominent figures of the *Wali Songo* (the nine individuals believed to have spread Islam in Java) to smaller, more local saints, perhaps known only within their regions. Quinn, an expert in Javanese culture and language, wrote this book based on his research and personal observations of Java's pilgrimage culture. He combines historical notes, details from his visits to these pilgrimage sites, his own observations, and the stories people tell about the sites. His point is that pilgrimage culture is not something fixed in the past but a living, evolving tradition that changes with time, sometimes adapting to the demands of the present.
The book is divided into ten chapters, with a prologue and epilogue. Each chapter focuses on a different saint from a different region (Sunan Kalijaga, Sunan Bonang, Ki Boncolono, Prince Panggung, Mbah Priok, Mbah Maridjan, Prince Jiang, Eyang Jugo, and Erucakra) and explains the social context of these saints, the various versions of the tales associated with them, and their cultural significance. For me, a self-proclaimed Javanese, reading this felt like embarking on an adventure into a mysterious world I had never fully explored.
However, as someone who enjoys reading history, I found myself a bit lost. The historical content makes up only about 20% of the book; the rest is focused on present-day observations of Java and how it has changed over time. My fact-seeking mind grew impatient with Quinn's detailed descriptions of graves, mosques, prayers, songs, and the clothing worn by pilgrims. Yet, I can see the importance of this book a hundred years from now when someone might want to understand Java as it is today.
That said, as a Javanese Muslim raised with a family tradition of pilgrimage (though not of mass pilgrimage), but educated in Salafi Islam (though I don't align with its purist views), I found many of Quinn’s analyses shallow, overgeneralized, and even biased. This was particularly evident to me in the epilogue, where he attempts to analyze the trend between more orthodox Islam (Salafi fundamentalism) and the more traditional, locally infused Islam. He tries to draw parallels between the increasing number of people going on Hajj and the growing number of pilgrims visiting holy sites in Java, suggesting this indicates a deepening interest in both practices. But I find this argument flawed. Isn’t the increase simply due to population growth and rising disposable incomes? How can we claim renewed interest without concrete data? I was left unconvinced.
The book is filled with similar small logical problems, where despite Quinn's best efforts, his biases seem to show through. Overall it’s an interesting read and I did learn many new things from it, but if like me you are looking for a history book, this was not it.
September 21, 2023
It took me a year. A YEAR. to finish this book.
Not because it's a snooze, but because it captivates me so much that I really need to sit down and think about it. This book explores the stories of the Javanese saints and our venerated ancestors; their relationship with increasing orthodoxy of Islam and the underlying tensions between tradition and religion. This book is oddly personal and illuminates a lot of the stuff my father has taught me (eg the importance of ancestors) and the odd comments my mother used to make ("ask Eyang to bless you sayang").
I am also a sucker for good reading and this is probably one of the most beautiful non-fictional exploration of Indonesia. I am well too acquinted with the boring and dry description when reading Indonesian socio-political literatures but this one... is... so.. beautiful....
Not because it's a snooze, but because it captivates me so much that I really need to sit down and think about it. This book explores the stories of the Javanese saints and our venerated ancestors; their relationship with increasing orthodoxy of Islam and the underlying tensions between tradition and religion. This book is oddly personal and illuminates a lot of the stuff my father has taught me (eg the importance of ancestors) and the odd comments my mother used to make ("ask Eyang to bless you sayang").
I am also a sucker for good reading and this is probably one of the most beautiful non-fictional exploration of Indonesia. I am well too acquinted with the boring and dry description when reading Indonesian socio-political literatures but this one... is... so.. beautiful....
January 10, 2020
A highly entertaining and informative book on the culture of saint veneration that is steeped with pre-Islamic Javanese traditions. Frankly, as a non-Muslim Indonesian, this is an element that I didn’t know existed in Indonesia. Mr. Quinn told us his unique and wacky journey of discovering the colorful and wild culture of religious visit to historical Islamic saints, who continue to possess inexplicable supernatural prowess even when they’re long dead. At each site, the author learned that some of the devotional practices, some of the places and even some if the figures (some fictional even!) are drawn from pre-Islamic traditions, important places and figures from the Majapahit Kingdom, which was a Hindu-Buddhist kingdom. The author also encountered how at each site, the community has to attempt to reconcile the non-Islamic elements with acceptable Islamic tenet. Further, the author also pointed out the parallel between what’s happening in Indonesia with the reconciliation of the scared places and practices with Islamic values. It’s definitely an enjoyable and informative read.
4.5 Star.
4.5 Star.
November 14, 2024
Obviously, no book is perfect, so George Quinn's 'Bandit Saints of Java' isn't either. Some chapters lack structure in his book on two competing Islamic traditions on Java (Putihan: 'white', Santri, Wahabi, orthodox, mosque-oriented; vs. Abangan: 'red', local, tomb-oriented, with hints of Hinduism, Buddhism and animism). In other parts the point Quinn is trying to make reveals itself only some time later. I suppose I can forgive and even enjoy that by calling it some sort of plot mechanic, even if it is a nonfiction work.
The stories and personal observations in his book are very detailed and thus authentic. In doing so he really brings to life Java's diverse approach to religion and Islam. Tomb key-keepers share the history of a local saint (or rather, a version of their history), while he talks to pilgrims. Many of them ask for better fortune with regards to work, love and overall happiness by praying at the tombs of saints. One tomb's story for example warns against 'fast, easy money'.
Quinn is also very honest about the verifiability of certain Saint's lives, and often adds short descriptions of literary research to his experience on the ground. But whether the origins of a certain hagiography are pre-Islamic, post-independence or somewhere in-between, Quinn argues that these diverse Javanese stories resist austere Islam. This Wahabism has its origins in Saudi Arabia and has been gaining ground in Indonesia since the 1980s.
As such, these stories are the means, battlegrounds, and end-goals of Java's societal struggle. They invite the reader to think about questions like in what sphere of cultural influence will Java and Indonesia exist? To what extent are the Javanese prone to top-down rule? How will Java and Indonesia remain united? How unified will Java and Indonesia remain? Read it, and be informed about what Java is, was, and might be.
The stories and personal observations in his book are very detailed and thus authentic. In doing so he really brings to life Java's diverse approach to religion and Islam. Tomb key-keepers share the history of a local saint (or rather, a version of their history), while he talks to pilgrims. Many of them ask for better fortune with regards to work, love and overall happiness by praying at the tombs of saints. One tomb's story for example warns against 'fast, easy money'.
Quinn is also very honest about the verifiability of certain Saint's lives, and often adds short descriptions of literary research to his experience on the ground. But whether the origins of a certain hagiography are pre-Islamic, post-independence or somewhere in-between, Quinn argues that these diverse Javanese stories resist austere Islam. This Wahabism has its origins in Saudi Arabia and has been gaining ground in Indonesia since the 1980s.
As such, these stories are the means, battlegrounds, and end-goals of Java's societal struggle. They invite the reader to think about questions like in what sphere of cultural influence will Java and Indonesia exist? To what extent are the Javanese prone to top-down rule? How will Java and Indonesia remain united? How unified will Java and Indonesia remain? Read it, and be informed about what Java is, was, and might be.
May 6, 2025
It was interesting to observe the tradition of saint worship in Java from the eyes of a foreign scholar. I've been raised to view it as, like he stated in the book, backwards and superstitious. Rife with charlatans who are there for easy money from ripping off naïve people. To see another side of it was refreshing.
It was an enjoyable and informative book, some typos aside. However, I can't help wondering - what kind of audience is this book intended for? As someone who is curious about many things, I am naturally familiar with the name Japto Soerjosoemarno and the organization that he leads. All Indonesians, at least up to my generation, will of course be familiar with Gus Dur, Sukarno, and Suharto, as well as the stories attached to each of them. I feel that it's rather difficult to enjoy this book fully without the knowledge about these characters.
I find it really interesting that one of the adjectives that Quinn had chosen to describe Gus Dur was 'Machiavellian'. Ask any Indonesian for a sample of Indonesian Machiavelli, and I'll bet that most of them will mention Gus Dur's political rival, the one who played a major role in his coup d'etat - Amien Rais, whom for years had been associated with Sengkuni, a wayang character with a not-so-good reputation.
I am looking forward to seeing how things will turn out in the future. Will Quinn's hypothesis by the end of the book be proven right, or not? I sincerely hope that he is not off the mark.
It was an enjoyable and informative book, some typos aside. However, I can't help wondering - what kind of audience is this book intended for? As someone who is curious about many things, I am naturally familiar with the name Japto Soerjosoemarno and the organization that he leads. All Indonesians, at least up to my generation, will of course be familiar with Gus Dur, Sukarno, and Suharto, as well as the stories attached to each of them. I feel that it's rather difficult to enjoy this book fully without the knowledge about these characters.
I find it really interesting that one of the adjectives that Quinn had chosen to describe Gus Dur was 'Machiavellian'. Ask any Indonesian for a sample of Indonesian Machiavelli, and I'll bet that most of them will mention Gus Dur's political rival, the one who played a major role in his coup d'etat - Amien Rais, whom for years had been associated with Sengkuni, a wayang character with a not-so-good reputation.
I am looking forward to seeing how things will turn out in the future. Will Quinn's hypothesis by the end of the book be proven right, or not? I sincerely hope that he is not off the mark.
This entire review has been hidden because of spoilers.
April 17, 2023
The history of mysticism in Java
Finally, a book that properly discussed the elephant in the Indonesian room: the mystical side that dominates the island of Java.
It is an impressive coverage and analysis of the spread of Islam in Java, the integration between the new religion and the local culture heavy with Hindu-Buddhism influences, and the rejection of the assimilation in several places that has created the hot spots that exist until today. But above all, the book tells the tales of the mysticism occurring throughout the island, from the weird to the wonderful, from the myth to the history.
The book is written by George Quinn, a New Zealander fluent in Indonesian and Javanese languages, who uniquely earned his BA from a local Indonesian university, Gadjah Mada University in Yogyakarta. He first visited Indonesia in 1966 and began his love affair with the country ever since, including marrying a local woman from Banyumasan. Quinn also has a PhD from Sydney University on Indonesia and became the Head of the Southeast Asia Centre in the Faculty of Asian Studies at the Australian National University.
For this book he travelled and visited some of the most sacred tombs across Java (most of them not for the first time), and blend in with the locals to get the ground-level oral history. And for every folk tale that he found he corroborate it with the official historical records, which makes the book a unique mix of solid academic approach and the raw folk tales stuff straight from the people who live it.
Perhaps the best feature of this book is the clarity between fact and fiction, as they are usually so many different version of folk tales developing on the same subject or person, sometimes with different towns claiming ownership over the origin story. And in here Quinn tells the many different versions and addresses them all, including predicting what really occurred and clearly distinguishing whether or not it is likely to be a myth or a real historical event.
The book mainly revolves around the pilgrimage culture over the tombs of the so-called Nine Saints (Wali Songo) spread across the island. As Quinn remarks, “pilgrims regularly plead for personal favours (in Javanese: ngalap berkah, to grab a blessing) or make a nadhar promise, vowing to repay Allah or a saint in some fashion if their plea is granted. Outside the tomb chamber they may take part in a ritual slametan meal, or tear apart a mini-mountain of food in a rebutan ritual, or help to replace the power-charged cloth canopy that hangs over the tomb.”
So why do so many pilgrims come to the tomb of the saints to pray, a practice that is considered an idolatry in Islam? Because first and foremost, they believe that the saints have a direct access to Allah, and praying at their tomb means that they are praying towards Allah using “the express” pathway to Allah instead of the ordinary prayers “lane” mixed with billions of people. Hence it is arguably not a form of idolatry like the common misconception.
The practice is a remnant of the now-vanished Islam “abangan” culture that includes some of the local surviving customs not commonly associated with Islam outside Indonesia, such as scattering flower petals and charging bottles of water in tombs, burning incense, and slametan ritual, which is in contrast with the Islam “santri” culture most associated with Nahdlatul Ulama and Muhammadiyah (the two largest Muslim organizations in Indonesia) today that teach the more traditional Islam from the Middle East.
Islam “abangan” was initiated by Sunan Kalijaga, the semi-mystical character that Quinn dubbed as “the embodiment of all that Javanese Islam stands for.” His teachings were then proceeded by several other disciple saints, all of whom were recruited by Sunan Kali Jaga in fascinating mythical stories filled with magic and deity-like powers.
And inline with the “abangan” approach, they assimilated the teachings of Islam into the existing local culture instead of replacing it completely, by using the stories of the shadow puppet shows familiar with Hindu characters and inserted Islamic values into the story. Such as the story of the 5 Pandawa brothers that were rebranded as a symbolism of Islam’s 5 obligations.
Moreover, although the book mainly provides the biography of some of the saints (with stories directly linked with Sunan Kalijaga), it also covers everything else related to mysticism in Java. Such as the story of the goddess of money, the tuyul army, and mystic places such as mount Kawi and Ketonggo forrest. It has the fascinating story of the guardian of the Merapi, which involved Panembahan Senopati and Nyi Roro Kidul, and how it ended up with mbah Maridjan. And about the believe of the emergence of Ratu Adil on judgement day, the prophecy of Jayabaya, and many other tales of magic that at one point involves a talking penis.
It also discusses real historical events, such as the story of a gay saint and strong aristocratic women in Madura. The backstory of Mbah Priok (and the name Tanjung Priok) and the long saga of his tomb that culminates in 2010 riot. And even contemporary affairs such as the rise of the Pemuda Pancasila and what it does with the balance of power in the country, addressing Wahhabism and its terror attacks in Indonesia, and the massive 212 demonstration agains Jakarta’s incumbent governor Ahok using religion as a political tool.
Indeed, this is a complete view of Java, filled with all the fact and fiction, the myth and the history. And it puts everything in their right explanatory contexts, including the local Javanese practices that could seem weird and wonderful for outsiders, but have deeper meaning for most of Java’s 130 million people (even for presidents). And the book captures all of the essences brilliantly. Simply amusing from start to finish.
Finally, a book that properly discussed the elephant in the Indonesian room: the mystical side that dominates the island of Java.
It is an impressive coverage and analysis of the spread of Islam in Java, the integration between the new religion and the local culture heavy with Hindu-Buddhism influences, and the rejection of the assimilation in several places that has created the hot spots that exist until today. But above all, the book tells the tales of the mysticism occurring throughout the island, from the weird to the wonderful, from the myth to the history.
The book is written by George Quinn, a New Zealander fluent in Indonesian and Javanese languages, who uniquely earned his BA from a local Indonesian university, Gadjah Mada University in Yogyakarta. He first visited Indonesia in 1966 and began his love affair with the country ever since, including marrying a local woman from Banyumasan. Quinn also has a PhD from Sydney University on Indonesia and became the Head of the Southeast Asia Centre in the Faculty of Asian Studies at the Australian National University.
For this book he travelled and visited some of the most sacred tombs across Java (most of them not for the first time), and blend in with the locals to get the ground-level oral history. And for every folk tale that he found he corroborate it with the official historical records, which makes the book a unique mix of solid academic approach and the raw folk tales stuff straight from the people who live it.
Perhaps the best feature of this book is the clarity between fact and fiction, as they are usually so many different version of folk tales developing on the same subject or person, sometimes with different towns claiming ownership over the origin story. And in here Quinn tells the many different versions and addresses them all, including predicting what really occurred and clearly distinguishing whether or not it is likely to be a myth or a real historical event.
The book mainly revolves around the pilgrimage culture over the tombs of the so-called Nine Saints (Wali Songo) spread across the island. As Quinn remarks, “pilgrims regularly plead for personal favours (in Javanese: ngalap berkah, to grab a blessing) or make a nadhar promise, vowing to repay Allah or a saint in some fashion if their plea is granted. Outside the tomb chamber they may take part in a ritual slametan meal, or tear apart a mini-mountain of food in a rebutan ritual, or help to replace the power-charged cloth canopy that hangs over the tomb.”
So why do so many pilgrims come to the tomb of the saints to pray, a practice that is considered an idolatry in Islam? Because first and foremost, they believe that the saints have a direct access to Allah, and praying at their tomb means that they are praying towards Allah using “the express” pathway to Allah instead of the ordinary prayers “lane” mixed with billions of people. Hence it is arguably not a form of idolatry like the common misconception.
The practice is a remnant of the now-vanished Islam “abangan” culture that includes some of the local surviving customs not commonly associated with Islam outside Indonesia, such as scattering flower petals and charging bottles of water in tombs, burning incense, and slametan ritual, which is in contrast with the Islam “santri” culture most associated with Nahdlatul Ulama and Muhammadiyah (the two largest Muslim organizations in Indonesia) today that teach the more traditional Islam from the Middle East.
Islam “abangan” was initiated by Sunan Kalijaga, the semi-mystical character that Quinn dubbed as “the embodiment of all that Javanese Islam stands for.” His teachings were then proceeded by several other disciple saints, all of whom were recruited by Sunan Kali Jaga in fascinating mythical stories filled with magic and deity-like powers.
And inline with the “abangan” approach, they assimilated the teachings of Islam into the existing local culture instead of replacing it completely, by using the stories of the shadow puppet shows familiar with Hindu characters and inserted Islamic values into the story. Such as the story of the 5 Pandawa brothers that were rebranded as a symbolism of Islam’s 5 obligations.
Moreover, although the book mainly provides the biography of some of the saints (with stories directly linked with Sunan Kalijaga), it also covers everything else related to mysticism in Java. Such as the story of the goddess of money, the tuyul army, and mystic places such as mount Kawi and Ketonggo forrest. It has the fascinating story of the guardian of the Merapi, which involved Panembahan Senopati and Nyi Roro Kidul, and how it ended up with mbah Maridjan. And about the believe of the emergence of Ratu Adil on judgement day, the prophecy of Jayabaya, and many other tales of magic that at one point involves a talking penis.
It also discusses real historical events, such as the story of a gay saint and strong aristocratic women in Madura. The backstory of Mbah Priok (and the name Tanjung Priok) and the long saga of his tomb that culminates in 2010 riot. And even contemporary affairs such as the rise of the Pemuda Pancasila and what it does with the balance of power in the country, addressing Wahhabism and its terror attacks in Indonesia, and the massive 212 demonstration agains Jakarta’s incumbent governor Ahok using religion as a political tool.
Indeed, this is a complete view of Java, filled with all the fact and fiction, the myth and the history. And it puts everything in their right explanatory contexts, including the local Javanese practices that could seem weird and wonderful for outsiders, but have deeper meaning for most of Java’s 130 million people (even for presidents). And the book captures all of the essences brilliantly. Simply amusing from start to finish.
February 20, 2025
Budaya ziarah makam keramat buat ngalap berkah itu menarik. Mulai dari siapa yang dikeramatkan, kenapa dikeramatkan, dan berkah yang dipercaya akan tiba dari makam tersebut. Budaya ziarah ini juga simbol bercampurnya ajaran Islam dengan budaya Pra-Islam. Bagi kalangan yang lebih puritan, ajaran begini ya bid'ah. Sesat. Bagi yang percaya, ziarah ini adalah ritual yang penting walaupun belum tentu makam yang dikunjungi itu memang makam tokoh tertentu.
Ceritanya juga banyak mistisnya, bahkan bisa lebih ajaib dari kisah nabi yang sering kita dengar. Dari gua yang tembus ke mekah, munculnya ka'bah di langit saat sedang mencari arah kiblat, dan lainnya.
Ini bacaan yang ngasih pencerahan sekaligus menghibur. Rasanya ikut terlibat dalam kegiatan ziarah walaupun tidak percaya pada hal seperti itu
Ceritanya juga banyak mistisnya, bahkan bisa lebih ajaib dari kisah nabi yang sering kita dengar. Dari gua yang tembus ke mekah, munculnya ka'bah di langit saat sedang mencari arah kiblat, dan lainnya.
Ini bacaan yang ngasih pencerahan sekaligus menghibur. Rasanya ikut terlibat dalam kegiatan ziarah walaupun tidak percaya pada hal seperti itu
February 20, 2021
Quinn is an NZ linguist, fully versed in Javanese, with full understanding of the boundaries of culture and Islamic faith. Quinn travels across Indonesia to visit tombs of prominent figures in history. Recording oral tales he heard on the 9 saints, and corroborating it with any records and other stories from the community.
I did not know about the cultural pilgrimage to these tombs conducted by many Indonesians to seek guidance, until I read this. I also appreciated the political, economic and historical analyses including pre-colonial and colonial influences in the narratives.
Folk/oral history is important. As a Malay reader, this book has help unravel the root of superstitious beliefs and traditional practises. Challenging what I learned growing up, and what I may need to unlearn.
There are three things I take from this:
- Javanese culture tried to integrate the Hindu-Buddhist cultural practices in Islamic teaching. This is not uncommon as the fabric of Indonesia is diverse and it was a way to promote tolerance and cohesion. Albeit conflated a lot of Islamic practices in the end. Which happens - even in other cultures.
- Javanese calendar/daily time division is fascinating. It was a way to organize marketplace and personal routines. The reason Thursday evening is considered 'haunted' is because Friday is a holy day in Islam, and Javanese resorted to seek spiritual guidance from the dead by praying at tombs the night before on 'Friday Kliwon'.
- Islamic mysticism (sufism) is not exclusive to Javanese culture. Rumi was a mystic. Prophetic event of Isra Miraj was a mystical event.
To the modern secularist, the mystical 'magical' knowledge seems impossible and perhaps even lunatic. I admit sometimes it seems far-fetched. But I wouldn't dismiss it entirely. Willful ignorance is no excuse for disbelief.
I did not know about the cultural pilgrimage to these tombs conducted by many Indonesians to seek guidance, until I read this. I also appreciated the political, economic and historical analyses including pre-colonial and colonial influences in the narratives.
Folk/oral history is important. As a Malay reader, this book has help unravel the root of superstitious beliefs and traditional practises. Challenging what I learned growing up, and what I may need to unlearn.
There are three things I take from this:
- Javanese culture tried to integrate the Hindu-Buddhist cultural practices in Islamic teaching. This is not uncommon as the fabric of Indonesia is diverse and it was a way to promote tolerance and cohesion. Albeit conflated a lot of Islamic practices in the end. Which happens - even in other cultures.
- Javanese calendar/daily time division is fascinating. It was a way to organize marketplace and personal routines. The reason Thursday evening is considered 'haunted' is because Friday is a holy day in Islam, and Javanese resorted to seek spiritual guidance from the dead by praying at tombs the night before on 'Friday Kliwon'.
- Islamic mysticism (sufism) is not exclusive to Javanese culture. Rumi was a mystic. Prophetic event of Isra Miraj was a mystical event.
To the modern secularist, the mystical 'magical' knowledge seems impossible and perhaps even lunatic. I admit sometimes it seems far-fetched. But I wouldn't dismiss it entirely. Willful ignorance is no excuse for disbelief.
June 11, 2021
Quinn's guided examination of Java's Sufi heritage stands in contrast with the other immensely impenetrable articles I have read on the subject. The writing is simple yet effective, and gives the reader just the right amount of context about Javanese political/social geography and religious practices to properly understand the case studies he has selected. If the large amount of Javanese proper nouns and geographical reference still bewilders me at parts, it is entirely due to my own shortcomings.
The saints and holy sites that structure the book provides us with great insight into the way religiosity and 'magical' thinking affects the Javanese, from classical times to the present. The contemporary significance of these saints are expounded in a clear, profound, and at times unexpected manner, with much credit to Quinn's journalistic mind and writing style.
The biggest problem I have with the book is its title, which I find does not describe the book in the most ideal way - not all case studies are of eccentric/'bandit' saints nor are all cases 'challenging fundamentalist Islam'. This title was perhaps the result of the publisher's marketing strategy, and it does grab one's attention, but it comes at the expense of a clear and concise line of argument for the range of issues discussed int he book.
The saints and holy sites that structure the book provides us with great insight into the way religiosity and 'magical' thinking affects the Javanese, from classical times to the present. The contemporary significance of these saints are expounded in a clear, profound, and at times unexpected manner, with much credit to Quinn's journalistic mind and writing style.
The biggest problem I have with the book is its title, which I find does not describe the book in the most ideal way - not all case studies are of eccentric/'bandit' saints nor are all cases 'challenging fundamentalist Islam'. This title was perhaps the result of the publisher's marketing strategy, and it does grab one's attention, but it comes at the expense of a clear and concise line of argument for the range of issues discussed int he book.
April 3, 2023
Saya termasuk orang yang kerapkali melakukan ziarah tiap saya pulang ke kampung. Namun yang saya kenal hanya situs ziarah Wali Songo dan Kyai-kyai, seperti Kyai Kholil Bangkalan. Saya tidak mengenal betul sejarah ziarah dan wali-wali lainnya. Buku ini menambah pengetahuan saya mengenai wali-wali lain (yang banyak saya tidak tau) yang menjadi pusat ziarah orang-orang Indonesia terutama Jawa dan Bali serta sejarah mengapa mereka dianggap Wali oleh orang setempat. Bacaan ini cukup membuat saya bosan sampai di pertengahan buku karena alurnya yang mirip: dari menjadi orang biasa, lalu nakal, kemudian bertobat dengan latar situasi yang berbeda. Ada yang di hutan, sungai, uang, dan banyak lagi. Banyak cerita yang membuat saya tercengang saking tidak menyangkanya asli ceritanya.
Bagi saya buku ini cukup bagus untuk menambah pengetahuan mengenai tradisi ziarah yang dilakukan jutaan orang tiap tahun di Indonesia. Termasuk menggambarkan seperti apa orang-orang Indonesia yang seringkali ke makam, cara berpakaian, dan banyak lagi.
Meskipun buku ini cukup membosankan di bagian awal, bagian akhirnya ternyata membuat saya terkesan mengenai posisi masjid dan makam. Buku ini cukup menghibur, menambah wawasan, dan membuat pembaca seperti saya untuk berpikir lebih kritis mengenai tradisi ziarah ini dan asal usulnya. Lucunya tiap saya berkunjung ke situs-situs ziarah yang diceritakan dalam buku ini, saya lebih banyak mengamati. "Oh ini yang ada di buku itu, oh iya bener makamnya ditutupi kain, oh iya betul ada ini juga." Sebelumnya ya saya hanya membaca tahlil, dzikir, dan memanjatkan doa. Sekarang saya juga lebih banyak mengamati, tidak hanya berdoa. Terima kasih sudah menulis ini. 🤗
Bagi saya buku ini cukup bagus untuk menambah pengetahuan mengenai tradisi ziarah yang dilakukan jutaan orang tiap tahun di Indonesia. Termasuk menggambarkan seperti apa orang-orang Indonesia yang seringkali ke makam, cara berpakaian, dan banyak lagi.
Meskipun buku ini cukup membosankan di bagian awal, bagian akhirnya ternyata membuat saya terkesan mengenai posisi masjid dan makam. Buku ini cukup menghibur, menambah wawasan, dan membuat pembaca seperti saya untuk berpikir lebih kritis mengenai tradisi ziarah ini dan asal usulnya. Lucunya tiap saya berkunjung ke situs-situs ziarah yang diceritakan dalam buku ini, saya lebih banyak mengamati. "Oh ini yang ada di buku itu, oh iya bener makamnya ditutupi kain, oh iya betul ada ini juga." Sebelumnya ya saya hanya membaca tahlil, dzikir, dan memanjatkan doa. Sekarang saya juga lebih banyak mengamati, tidak hanya berdoa. Terima kasih sudah menulis ini. 🤗
December 29, 2023
Tidak ragu-ragu lagi, inilah buku terbaik yang aku baca tahun ini. Dalam waktu kurang dari 24 jam, aku menuntaskan buku setebal 568 halaman. Saking asyiknya membaca buku ini. Kebetulan juga karena membaca buku ini saat liburan akhir tahun, jadilah seharian hanya baca sambil goleran.
Tema buku ini sesuatu yang baru bagiku, perjalanan menyusuri tempat-tempat ziarah wali di Tanah Jawa. Sesuatu yang menjadi perdebatan ketika dipandang dari sisi akidah Islam, terutama bagi kelompok Islam "modern", tetapi juga bagian dari ritual keagamaan terutama bagi kelompok Islam "tradisional". George Quinn, peneliti bahasa Indonesia dan bahasa Jawa dari Australia, mengikuti satu per satu ziarah makam para wali itu.
Sejak bab pembuka (Prolog), buku ini sudah menyajikan cara bercerita yang mengasyikkan sekali. Bagaimana seorang bule jangkung berada di tengah-tengah peziarah yang mendaki Gunung Lawu, salah satu gunung angker di Jawa, pada sebuah subuh. George menyelami suasana dan kehidupan itu, menarasikan perjuangan kaum muslim yang tidak hanya berjuang melawan udara dingin dan kabut tebal untuk berziarah, tetapi juga melawan stigma tentang kaum bidah ini.
Dengan gaya tulisan perjalanan yang amat detail dan mendalam, George menceritakan perjalanannya melihat fakta dan dilema kamu peziarah itu. Tidak menceritakan apa yang dia lihat, George dengan tulisannya yang ringan tetapi analitis itu mengurai sejarah dan kontroversi tempat-tempat yang dia kunjungi.
Kekayaan pengetahuan dan gaya bercerita penulis membuat buku ini sangat mencerahkan sekaligus mengasyikkan untuk dibaca.
Tema buku ini sesuatu yang baru bagiku, perjalanan menyusuri tempat-tempat ziarah wali di Tanah Jawa. Sesuatu yang menjadi perdebatan ketika dipandang dari sisi akidah Islam, terutama bagi kelompok Islam "modern", tetapi juga bagian dari ritual keagamaan terutama bagi kelompok Islam "tradisional". George Quinn, peneliti bahasa Indonesia dan bahasa Jawa dari Australia, mengikuti satu per satu ziarah makam para wali itu.
Sejak bab pembuka (Prolog), buku ini sudah menyajikan cara bercerita yang mengasyikkan sekali. Bagaimana seorang bule jangkung berada di tengah-tengah peziarah yang mendaki Gunung Lawu, salah satu gunung angker di Jawa, pada sebuah subuh. George menyelami suasana dan kehidupan itu, menarasikan perjuangan kaum muslim yang tidak hanya berjuang melawan udara dingin dan kabut tebal untuk berziarah, tetapi juga melawan stigma tentang kaum bidah ini.
Dengan gaya tulisan perjalanan yang amat detail dan mendalam, George menceritakan perjalanannya melihat fakta dan dilema kamu peziarah itu. Tidak menceritakan apa yang dia lihat, George dengan tulisannya yang ringan tetapi analitis itu mengurai sejarah dan kontroversi tempat-tempat yang dia kunjungi.
Kekayaan pengetahuan dan gaya bercerita penulis membuat buku ini sangat mencerahkan sekaligus mengasyikkan untuk dibaca.
May 13, 2025
At first, I thought this book was going to be all about the Wali Songo, especially since it opens with a story about Sunan Kalijaga. I was in the mood to dive deeper into Indonesian history, particularly the period after the fall of Majapahit, around the 1500s. But as I kept reading, I realized this book is a mix of history and folklore, many of which don’t have clear historical sources, and some stories likely came straight from local legends or even community-made tales.
Still, the more I read, the more I appreciated the unique perspective the author was trying to share, especially for international readers. These kinds of stories would rarely reach a global audience because they’re based on oral traditions with little to no written record.
What fascinated me most was how the book captured a reality about Indonesia: it's the largest Muslim-majority country in the world, yet mystical beliefs and unverified local traditions still run deep in everyday life. The author presents these stories without judgment and even offers alternative sources and viewpoints, leaving space for readers to think critically and draw their own conclusions.
It’s a great read if you’re looking to broaden your understanding of Indonesian society and how people view faith and belief. But if you’re looking for something strictly based on credible historical sources, this might not be the right book for you.
Still, the more I read, the more I appreciated the unique perspective the author was trying to share, especially for international readers. These kinds of stories would rarely reach a global audience because they’re based on oral traditions with little to no written record.
What fascinated me most was how the book captured a reality about Indonesia: it's the largest Muslim-majority country in the world, yet mystical beliefs and unverified local traditions still run deep in everyday life. The author presents these stories without judgment and even offers alternative sources and viewpoints, leaving space for readers to think critically and draw their own conclusions.
It’s a great read if you’re looking to broaden your understanding of Indonesian society and how people view faith and belief. But if you’re looking for something strictly based on credible historical sources, this might not be the right book for you.
February 28, 2025
In this book, George Quinn brings to life a rich yet often overlooked aspect of Indonesian spiritual culture—the tradition of pilgrimage to the graves of Java’s saints. In contemporary Indonesia, this practice is frequently dismissed as a relic of rural life, tied to the working class, old traditions, or even misinterpretations of “correct” Islamic teachings. Yet, Quinn reveals it as something far more profound: a story of religious tolerance, pluralism, emancipation, and the quiet humility that underpins Indonesia’s social harmony.
What makes this book truly remarkable is Quinn’s perspective. As an atheist and a foreigner, he approaches the subject with curiosity and deep respect, never reducing it to mere folklore or superstition. Instead, he masterfully narrates these journeys, allowing readers to admire the endurance of a practice that continues to shape the spiritual landscape of Java. His storytelling is immersive, engaging, and refreshingly free from the academic detachment that often plagues such studies.
For anyone interested in Indonesia’s complex religious fabric or the interplay between tradition and modernity, Bandit Saints of Java is an enlightening and rewarding read.
What makes this book truly remarkable is Quinn’s perspective. As an atheist and a foreigner, he approaches the subject with curiosity and deep respect, never reducing it to mere folklore or superstition. Instead, he masterfully narrates these journeys, allowing readers to admire the endurance of a practice that continues to shape the spiritual landscape of Java. His storytelling is immersive, engaging, and refreshingly free from the academic detachment that often plagues such studies.
For anyone interested in Indonesia’s complex religious fabric or the interplay between tradition and modernity, Bandit Saints of Java is an enlightening and rewarding read.
December 3, 2022
an impressive spread of knowledge and observation that goes beyond the saints in java themselves. it covers on how javanese hindu-buddhism laden culture is weaven into islam that exists now.
love this book so much because it gives a more credible answer to one of my biggest questions in life: how did sunan kalijaga spread islam using javanese culture in java?
love this book so much because it gives a more credible answer to one of my biggest questions in life: how did sunan kalijaga spread islam using javanese culture in java?
April 29, 2021
The religious affairs of Java is one intricate issue. Orthodox Islam lives side by side with pagan faith, which is frowned upon by the rest of Islamic world. But who are we to judge, eh? So long they live their lives without harming others or descend into extremism, they have every rights to it.
February 9, 2023
I went to visit some of the places described in the book. The book was my travelling companion on my first post pandemic trip.
June 15, 2025
Penerjemahannya bagus. Enak dan ringan dibaca. Salut buat tim penerjemahnya, kerja yg sangat bagus!
April 15, 2025
extremely interesting prose and i learned a TON but the tone used was giving cocky and pretentious i wish this was researched and written by a different person lol
July 29, 2023
Kisah Wali dan Tokoh Islam yang dikeramatkan makamnya.
March 3, 2025
Buku ini bagus tapi mungkin karena terjemahan jadinya kurang "attachable".
Goerge Quinn penasaran dan selalu bertanya-tanya "Islam sebagai Agama yang baku bagaimana bisa menoleransi hal hal yang tidak baku dan tidak universal seperti ziarah kubur?"
Dari pertanyaan itu akhirnya George melakukan pendakian ke Gunung Lawu untuk melihat warga muslim lokal melakukan ziarah pada malam satu suro. Penggabungan antara agama islam yang "eksklusif" dan ajaran jawa yang eksklusif di lain sisi membuat George terus mengikuti ritual ritual lainnya. Apa jawaban yang ia dapat? Jujur Saya juga masih bingung karena abstraksi ritual susah dijelaskan.
Tetapi pesannya adalah ketika ingin melihat fenomena budaya dan agama secara bersamaan, kita harus memahami esensi secara ontologis dan epistomologi dan membuang jauh-jauh logika modern. Bahkan dengan mengetahui "Apa" dan "Bagaimana" saja tidak cukup oleh karena itu George melakukan etnografi lebih mendalam untuk melihat dan merasakan secara langsung.
Tidak rekomen untuk orang yang lagi banyak kerjaan
Goerge Quinn penasaran dan selalu bertanya-tanya "Islam sebagai Agama yang baku bagaimana bisa menoleransi hal hal yang tidak baku dan tidak universal seperti ziarah kubur?"
Dari pertanyaan itu akhirnya George melakukan pendakian ke Gunung Lawu untuk melihat warga muslim lokal melakukan ziarah pada malam satu suro. Penggabungan antara agama islam yang "eksklusif" dan ajaran jawa yang eksklusif di lain sisi membuat George terus mengikuti ritual ritual lainnya. Apa jawaban yang ia dapat? Jujur Saya juga masih bingung karena abstraksi ritual susah dijelaskan.
Tetapi pesannya adalah ketika ingin melihat fenomena budaya dan agama secara bersamaan, kita harus memahami esensi secara ontologis dan epistomologi dan membuang jauh-jauh logika modern. Bahkan dengan mengetahui "Apa" dan "Bagaimana" saja tidak cukup oleh karena itu George melakukan etnografi lebih mendalam untuk melihat dan merasakan secara langsung.
Tidak rekomen untuk orang yang lagi banyak kerjaan
October 27, 2021
Pertama kali baca judulnya langsung penasaran dengan isi.
Ternyata sungguh luar biasa! hal-hal yang selama ini hanya saya tahu secara luasr saja, lumayan mendapat penjelasan dalam buku ini. Bagian ketika penulis diusir kemudian diajak masuk sebagai tamu warga lain, menyentuh sekali. Begitulah kehidupan di tanah air ini.
Ternyata sungguh luar biasa! hal-hal yang selama ini hanya saya tahu secara luasr saja, lumayan mendapat penjelasan dalam buku ini. Bagian ketika penulis diusir kemudian diajak masuk sebagai tamu warga lain, menyentuh sekali. Begitulah kehidupan di tanah air ini.
May 23, 2021
I need to put the tourist mindset when I visit all the sacred place in Indonesia later on, really appreciated George Quinn who open my eyes on so many things that I supposedly know as Indonesian.
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