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However, since two Muhammadiyah-led boarding schools pesantren opened in the s in close vicinity to the tomb, the local authorities have been pushing for a ban. This information is provided by our partners.

Within this reporting, the work of Aubrey Belford, who became aware of this phenomenon as Southeast Asian correspondent Prostitutes Saint-Fons the news agency Reuters, is particularly noteworthy. The shutting down of Gunung Kemukus in November received widespread media coverage in Indonesia.

In addition to The Jakarta PostKompasand Tempolocal daily newspapers such as Kedaulatan Rakyat and Solopos reported on this unprecedented intervention in the ritual activities at Gunung Kemukus.

Between November and Prostitutes Saint-Fonsthe Surakarta-based Solopos published in total almost fifty articles addressing the ban on ritual activities at Gunung Kemukus and Prostitutes Saint-Fons reactions to it in politics and society.

The chronicle of reporting in Prostitutes Saint-Fons reads as follows. Intensive coverage begins immediately after the broadcasting of the film Sex mountain on 18 November ; it culminates in the official shutting down of Gunung Kemukus on 27 Novemberremains intense until the beginning of Decemberand finally fades away from July onwards as the ritual activities at Gunung Kemukus return to the status quo ante. In view of the almost universal diagnosis of the Islamization of Indonesian society, it is interesting Prostitutes Saint-Fons observe that little importance is attached to religion or religious values in the media coverage of ritual seks.

But neither of these two organizations had a lasting influence on social discourses about ritual seks and decision-making processes at Gunung Kemukus. A far greater influence than Islamic associations, with their warnings and, as far Prostitutes Saint-Fons the FPI was concerned, threatening voices, was exercised by foreign media, especially Australian television. Only after the Australian TV station SBS One had reported on ritual seks at Gunung Kemukus did politicians in Central Java feel obliged to intervene and ban the heterodox ritual practices at this pilgrimage site.

What the film Sex mountain conveyed in terms of information about ritual Prostitutes Saint-Fons had already been known in Indonesia for years, without anyone getting Prostitutes Saint-Fons about it, Prostitutes Saint-Fons from the Islamists.

It was this feeling of shame triggered by mass media coverage abroad that was crucial to the shutting down of Gunung Kemukus, not the criticism in the local media or the references of conservative politicians and Islamic associations to the violation of moral norms and religious values that are everyday practice at this sacred site.

In the reports by Solopos and other newspapers that were Prostitutes Saint-Fons as a sample for this investigation Kedaulatan RakyatKompasTempoProstitutes Saint-Fons ceteraalmost no reference is made to Islam or Islamic values in connection with the events at Gunung Kemukus. Some politicians see the morality Prostitutes Saint-Fons the Prostitutes Saint-Fons in the region as being at risk, but the actual political decision-makers are looking for pragmatic solutions in view of the decline of pilgrims at Gunung Kemukus and the resulting economic hardship for the local population.

The permanent elimination of them from Gunung Kemukus was not Prostitutes Saint-Fons pursued consistently because of the economic consequences for the local population and has finally been abandoned Prostitutes Saint-Fons.

In the debates over heterodox ritual practices at Gunung Kemukus, economic interests and, in the broadest sense, general welfare form the basis for political decisions, not at all abstract religious values, which would have to be enforced against the will of the majority of the local population. In other words, politics is directed at bridging opposites and not at enforcing particular religious ideals. The underlying principle here can also be transferred to another of the pilgrimage sites presented earlier.

In Parang Kusumo, all responsible individuals, from the mayor to the Prostitutes Saint-Fons to the juru kunciadmit to blocking out their moral and religious objections to ritual seks in favour of pursuing the economic benefits of a prosperous pilgrimage site. After all, these pilgrims have caused a considerable economic boom with their demand for goods and services: Parang Kusumo, for Prostitutes Saint-Fons long time little Prostitutes Saint-Fons than Prostitutes Saint-Fons stretch of beach near Parang Tritis, will engulf this community very soon.

Even at the tomb of Roro Mendut, the third pilgrimage site discussed in this article, economic considerations play a decisive role, albeit with different consequences. There, heterodox ritual practices such as ritual seks were massively suppressed after a boarding school led by Muhammadiyah was Prostitutes Saint-Fons in the immediate neighbourhood for around two hundred girls and a second boarding school for as many Prostitutes Saint-Fons only a few kilometres away.

With the establishment of these boarding schools, an infrastructure Prostitutes Saint-Fons developed in the community that is geared entirely to the needs of these school children.

Prostitutes Saint-Fons are a number of small shops selling school Prostitutes Saint-Fons, toiletries, clothing, shoes, snacks, soft drinks, and the like.

These shops generate tax revenues and jobs, which are obviously so important to the community that it is refusing to restore the earthquake-damaged tomb of Roro Mendut and to maintain the access roads to this sacred site. This shows the power of this Islamic mass organization, not least economically, which is used to exert pressure on the mayor and other community Prostitutes Saint-Fons. These local leaders tokoh masyarakat are bowing to this pressure for economic reasons—not because the majority of the local population had accepted the religious beliefs of Muhammadiyah and rejected the veneration of local saints.

To this extent, economic interests are decisive at these pilgrimage sites, albeit in quite different ways: the toleration of ritual seks in Parang Kusumo and, ultimately, also at Gunung Kemukus, contrasts with the suppression of these heterodox ritual practices at the tomb of Roro Mendut. However, Prostitutes Saint-Fons to the present day, the norms and values of a dogmatic and scripturalist interpretation of Islam have not gained acceptance at the three pilgrimage sites to the extent that the local population is prepared to Prostitutes Saint-Fons economic losses for the sake of these values voluntarily, or even to abandon these heterodox ritual practices entirely.

There are certain disadvantages in breaking up these structures, as the profession, which for good reasons is Prostitutes Saint-Fons the oldest in the world, cannot be forbidden, but only marginalized. Particularly in the case of prostitution, it is possible to identify far-reaching communalities in the reporting of the print media mentioned above. The articles on ritual seks also give this impression, as they respond Prostitutes Saint-Fons reluctantly to demands for state intervention, tending to recommend social balance and local self-regulation instead.

The commonalities Prostitutes Saint-Fons are perhaps less surprising, given Prostitutes Saint-Fons fact that the media landscape of Indonesia including SoloposTempoKompasand The Jakarta Post is controlled by a few consortia, most of whom are led by Prostitutes Saint-Fons of the Suharto clan and their in part ethnic Chinese business partners, such as Anthony Salim Prostitutes Saint-Fons Dahlan Iskan Haryanto ; Ida The stakeholders involved are Prostitutes Saint-Fons interested in either a strict interpretation of Islam or in any state intervention, but in what they consider to be a free market and free competition.

The liberal economic positions mentioned here are also reflected in the coverage of Gunung Kemukus, which places strong emphasis on social and economic questions, while religious and moral issues tend to fall into the background somewhat. Therefore, the results of these transformations are not unitary, but normatively diverse and antagonistic, as they openly contradict the state-supported ban on public displays of sexuality. To sum it all up: The actors in these heterodox rituals are explicitly committed to Islam, but violate Prostitutes Saint-Fons principles; Prostitutes Saint-Fons mass organizations protest against it, while politicians manoeuvre between the fronts; the Prostitutes Saint-Fons report in a balanced-to-liberal way, and academics try to understand what is going on.

Who else would deal in such a polyphonic way with the phenomenon in question, if not a plural society? On mimesis as a magical act, see Frazer []—8 and Durkheim []— On mimesis in the ritual context, see Kramer; Prostitutes Saint-Fons also TaussigGebauer and WulfHennand Wulf Blog entry. On the religionization of Islam and other belief systems such as Hinduism, Buddhism, and Christianity, see Hefner —3; on the revitalization Prostitutes Saint-Fons adat in ritual and political contexts, see, for example, AvoniusDavidson and Henleyand Gottowik The term adat should not be reduced to local religious traditions, as it comprises many customary spheres of life.

However, here Prostitutes Saint-Fons is conceptualized in contrast to Prostitutes Saint-Fons as a standardized, scripturalized, and globalized form of religion. On antistructure, subversion, and transgression Prostitutes Saint-Fons ritual contexts, see also KoeppingRao Prostitutes Saint-Fons Hutnykand Donnan and Magowan However, the opposites mentioned are considered not only to be in contradiction to one another, but also complementary to each other.

The ambivalent attitude of leading politicians in Central Java towards heterodox ritual activities like ritual seks may be evidence of the pressures of competing religious and economic interests groups and the need to respond to shifting political circumstances.

However, the fact that the political decision-makers Prostitutes Saint-Fons successfully avoided a permanent clampdown at Gunung Kemukus is in line Prostitutes Saint-Fons the traditional Javanese concept of power following Anderson.

For other publications on shared and contested sacred sites that have resulted from this research, see Gottowik, a, b, and There are various, and in part Prostitutes Saint-Fons, legends regarding these three sacred sites, which have been passed down orally. In what follows, I refer exclusively to those versions that are significant in the context of ritual seks. The travelling gardener Nasional News The local authorities took action against this legend by distributing leaflets putting forward a desexualized counter-version see Pemerintah Kabupaten Sragen, no date.

The juru kunci at the grave of Pangeran Samudro, Hasto Pratomo, defines ritual seks in a remarkably gender-neutral way. That ritual seks are particularly effective when performed on seven consecutive Jumat Pon with the same partner is not deducible from the legends but, according to the pilgrims, an empirical finding see also Fuhrmann At the end ofthe authorities closed all karaoke bars and expelled most of the prostitutes.

The author of Prostitutes Saint-Fons passage just quoted, the Australian Aubrey Belford, has worked as Southeast Asian correspondent Prostitutes Saint-Fons the news agency Reuters. In Novemberimmediately after the authorities had banned ritual seks at Gunung Kemukus, in the four daily newspapers Kedaulatan RakyakKompasSoloposand Tempo alone more than one hundred articles appeared that discussed critically and controversially the religious, social, and political background of these heterodox ritual practices and their embeddedness in Javanese society.

See the twelve newspaper articles mentioned in this article as examples. It is said about Ratu Kidul that she Prostitutes Saint-Fons alone in her splendid palace at the bottom of the South Sea, surrounded only by other Prostitutes Saint-Fons spirits.

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Time and again, she fetches women and men who swim in the sea or walk on the beach to her realm, where they are drowned or forever lost. While the women must serve her in the palace, she makes the men sexually submissive see Schlehe Therefore, ritual seks in Parang Kusumo ultimately aims to Prostitutes Saint-Fons the sexual desire of Ratu Kidul and her female spirits, a task that until recently was performed by the rulers of the Mataram dynasty, but today is increasingly undertaken by male pilgrims at this sacred site.

Prostitutes Saint-Fons Senopati, Hamengkubuwono X is the first sultan of the Mataram dynasty to Prostitutes Saint-Fons in a monogamous marriage. From his association with his wife Ratu Hemas five daughters have emerged, but not a single son.

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He is currently Prostitutes Saint-Fons to install his eldest daughter as heir to the throne, but is facing resistance on the part of his brothers. The loss of power that is now threatening to occur is attributed by the local Prostitutes Saint-Fons, in so far Prostitutes Saint-Fons it is traditionally oriented, to the fact that Hamengkubuwono X has not adequately fulfilled his obligations towards Ratu Kidul.

See Fic and Levenda Prostitutes Saint-Fons for different Prostitutes Saint-Fons of Central Javanese temple complexes and tantric practices, see Sumiarni et al. See also Eliade See Bharati —68, Eliade —76, and Woodroffe —63; also Chalier-Visuvalingam —2 and Young References to the former spread of this doctrine mention tantric texts from the kakawin and tutur tradition, which, although they have disappeared on Java, remain in use, at least in part, on Bali.

For a discussion of these texts, see RubinsteinCreese and Bellows and Creese ; see also Nihom While the bedhaya dance is performed at the court of the sunan of Surakarta to this day Floridaat the court of the sultan of Yogyakarta this has not been the Prostitutes Saint-Fons since the s. Little is known so far of the reasons for the disappearance Prostitutes Saint-Fons this dance from this kraton Hughes-Freeland — Blog entry, Prostitutes Saint-Fons No other daily newspaper has reported on the events at Gunung Kemukus in more detail.

This is why the reporting in Solopos is carefully analysed in what follows. By way of comparison, the reporting on this phenomenon in Tempowhich published almost 30 articles in the same period, was also consulted. Since autumn the practices at Gunung Kemukus are under pressure again: all karaoke Prostitutes Saint-Fons were closed and most of the prostitutes expelled.

But the pilgrims continue to perform ritual seks —under the eyes of the authorities. Islamization is defined here as a dynamic process that aims at the scriptualization, purification, and dogmatization of Islam. According to many observers, this process accelerated in Indonesia in the s, Prostitutes Saint-Fons an irreversible process Prostitutes Saint-Fons the extinction of traditional beliefs and practices adat by a globalized Islam a global religion, or agama.

However, there are also historians and anthropologists who have always emphasized, like this contribution, that Islamization in Indonesia is not normatively unitary, but antagonistically plural. For a discussion of shame Prostitutes Saint-Fons its significance in Balinese and Javanese culture, see, for example, Geertz —3 and Keeler Abboud, Patrick Sex mountain.

Anderson, Benedict Ithaca and London: Cornell University Press.

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Arnez, Monika Frankfurt am Main etc. Avonius, Leena Barth, Fredrik Balinese worlds. Beatty, Andrew Varieties of Javanese religion. Prostitutes Saint-Fons anthropological account. Cambridge: Cambridge University Press. A shadow falls in the heart of Java. London: Faber and Faber. Becker, Judith Gamelan stories: Tantrism, Islam, and aesthetics in Central Java. Arizona: Arizona State Prostitutes Saint-Fons. Behrend, Timothy Sex and sexualities in contemporary Indonesia: Sexual politics, health, diversity and representation.

London and New York: Routledge. Bharati, Aghenanda The Tantric tradition. London: Rider. Blackwood, Evelyn Boon, James Affinities and extremes. Bourdieu, Pierre The logic of practice. Stanford: Stanford University Press. Braginsky, Vladimir Bruinessen, Martin van and Julia Day Howell eds Prostitutes Saint-Fons and New York: Tauris. Chalier-Visuvalingam, Elizabeth Creese, Helen Women of the kakawin world: Marriage and sexuality in the Indic courts of Java and Bali.

Armonk: M. Creese, Helen and Laura Bellows Davidson, Jamie S. The revival of tradition Prostitutes Saint-Fons Indonesian politics: The deployment of adat from colonialism to indigenism. London: Routledge. Donnan, Hastings and Fiona Magowan eds Transgressive sex.

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Subversion Prostitutes Saint-Fons control in erotic encounters. Oxford and New York: Berghahn. Durkheim, Emile []. Frankfurt am Main: Suhrkamp. Efendi, Yusuf Eliade, Mircea Yoga—Unsterblichkeit und Freiheit. Frankfurt am Main: Insel. Emigh, John Masked performance. The play of Self and Other in ritual and theater. Prostitutes Saint-Fons University of Pennsylvania Press. Fic, Victor M. Indonesia: The origin and evolution of its pluralism.

From the Hindu-Buddhist era, through the Islamic period to a modern secular state. Three volumes. New Delhi: Abhinav Publications. Florida, Nancy K. Prostitutes Saint-Fons, James Honolulu: Asian Studies Association.

Frazer, James George []. Der goldene Zweig. Reinbek bei Hamburg: Rowohlt. Fuhrmann, Klaus Formen der javanischen Pilgerschaft zu Heiligenschreinen. Gebauer, Gunter and Christoph Wulf Prostitutes Saint-Fons Stuttgart: Kohlhammer. Geertz, Clifford The religion of Java. Chicago: The University of Chicago Press. New York: Basic Books.

Ghazwan, Zeinaldi Prostitutes Saint-Fons Gliszczynski, Vanessa Julia von Gottowik, Volker Die Erfindung des Barong. Berlin: Reimer. Journal of Social Issues in Southeast Asia 25—— Gottowik, Volker a ed. Dynamics of religion in Southeast Asia.

Magic and modernity. Amsterdam: Amsterdam University Press. Gottowik, Volker b. Gottowik, Volker c. Leiden: Brill. Guzman, Orlando de Harjo, Hank Mendut: Fabled love story of Java. Bloomington: Prostitutes Saint-Fons House. Haryanto, Ignatius Hill edsPolitics and the media in twenty-first century Indonesia.

Decade of democracy Prostitutes Saint-Fons, pp. Land and New York: Routledge. Hatley, Barbara Melbourne: Monash University. Hefner, Robert London et al. Henn, Alexander Hennings, Werner New York et al. Henschke, Rebecca An adulterous pilgrimage.

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ABC Radio National, Hooykaas, C. Hooykaas, Agama tirtha: Five studies in Hindu-Balinese Prostitutes Saint-Fons. Amsterdam: Noord-Hollandsche Uitgevers Maatschappij.

Hostetler, Jan Hughes-Freeland, Felicia Embodied communities: Dance tradition and change in Java. New York: Berghahn. Ida, Rachmah Jaluli Keeler, Ward Kinney, Ann R. Worshipping Siva and Buddha. The temple art of East Java. Koepping, Klaus-Peter Shatterering frames.

Transgressions and transformations in anthropological discourse and practice. Prostitutes Saint-Fons, Fritz Der rote Fes. Laksono, P. Tradition in Javanese social structure, kingdom and countryside: Changes Prostitutes Saint-Fons the Javanese conceptual model. Yogyakarta: Gadjah Mada University Press.

Levenda, Peter Prostitutes Saint-Fons Tantric temples: Eros and magic in Java. Mangunwijaya, Yusuf Bilyarta Roro Mendut. Novel sejarah. Jakarta: Gramedia. Mulder, Niels Mysticism and everyday life in contemporary Java. Singapore: Singapore University Press.

Nihom, Max Prostitutes Saint-Fons Vienna: De Nobili. Novitasari, Rika Dewi Die Welt - Online. Retrieved Le Point in French. Retrieved 16 February Global Network of Sex Work Projects. The New York Prostitutes Saint-Fons.

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Secondly, as a mass phenomenon it emerged only recently. Stuttgart: Kohlhammer.

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