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Shaman exorcising evil spirits occupying children, Buru, Indonesia (1920). Ambon, Maluku. Dukun have a number of titles and ascribed abilities - the dukun roles below are sometimes taken up by dukuns with specific titles and roles, rather than any one dukun utilizing all of the roles below.
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Javanese kingship is a matter of royal-divine presence, not a specific territory or population. People may come and go without interrupting the identity of a kingdom which lies in the succession of semi-divine kings. Power, including royal power is not qualitatively different from the power of dukuns or shamans, but it is much stronger. Javanese kingship is not based on the legitimacy of a single individual, since anyone can contest power by tapa or asceticism, and many did contest the kings of Mataram.
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The Mangkunegaran Court reconciled this controversy by decreeing that Soeharto could indeed build an Astana (istana in bahasa Indonesia, or palace) but that it could not be any higher than a pre-existing royal tomb, the Astana Mangadeg, near where the Astana Giribangun was to be established. The Astana Mangadeg was considered to be in a location having special spiritual features by many of the dukuns, spiritualists and soothsayers who had supported Soeharto's kejawen (or kebatinan) practices of meditating and drawing charisma from shakti (magic).Astana Giribangun. Panduan Peziarah.
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Not many now own a traditional craft, but these items can be seen at a local museum. Traditional medicine is also a thing of the past, people no longer turn to dukuns for treatment, they prefer to receive help in modern medical institutions such as clinics and hospitals. Traditional New Year Gayak Muyang are longer celebrated, as the Temuans now celebrate the New Year with other Malaysians. Traditional holidays with mass consumption of alcoholic beverages and loud dances do not fit into the environment of city life, hence disturbing the peace of their neighbours.
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