This document summarizes a study on marriage practices in contemporary Samin society in Indonesia. It explores whether rumors of "virginity tests" and "stray marriages" exist in the community. The study finds that Samin marriages follow customary traditions of endogamy and several stages, including asking for a woman's status, engagement, and apprenticeship at the woman's house. Actual practices respect women's consent and aim to maintain cultural identity. While past studies on Samin society were limited, this research analyzes the meaning and reality of their marriage system through interviews in Klopoduwur village.

1. HUMANIORA
VOLUME22 No.2Juni2010 Halaman113-124
RUMOURSAND REALITIES OF MARRIAGE
PRACTICES IN CONTEMPORARYSAMlN SOCIETY
Arif Rohman*
ABSTRACT
Sincethe mid- 19"hcenturytheSaminpeoplehave madeacontributionto resistingthe Dutch
colonialruleinruralJavathroughtheir non-violencemovementandpassiveresistance(lijdeiijkverset).
Historyalso notesthat they haveauniquecultureand systemofvalues which reflecttheir ownlocal
wisdom. However, many negative rumours have become widespread regardingthis community.
This articleexploresthe marriagepracticesinSaminsocietyand investigates howthis society gives
meaningto these marriage practices. It also examines whether the practice of 'virginity tests' and
'stray marriages' exist incontemporarySaminqociety.
KeyWords: Samin, marriage, rumours, 'virginity tests', 'stray marriages'
ABSTRAK
Sejakpertengahanabadke-19,masyarakatSamintelahbanyakbejasa dalammelawanpenjajahan
Belandadi pedalamanJawamelaluigerakananti-kekerasandanpenolakanpasifnya.Namundemikian,
menariknyajustru banyakrumornegatifyangmunculdanberkembangseputar komunitiini. Paperini
membahaspraktekperkawinandi masyarakatSamin dan bagairnanarnereka memberi rnaknapada
sistem perkawinan mereka. Tulisan ini memeriksaapakah praktek 'Tes Keperawanan' dan 'Kawin
Umbaran' benaradadanterjadi di masyarakatSamin, khususnyadi IUopoduwur Btora.
KataKunci: Samin, perkawinan, rumor,'tes keperawanan', kawinumbaran
* StaffoftheDirectorateGeneralforRehabiliitionandSocialSenbs,the Mnistryof SodelAffairs.

2. Humnioml Vd.22#No. 2 Juni2010:113-124
peoplecanconcludethattheyarelivingtogether
out of wedlock. Furthermore, these marriages
usually are not reported officially to the
govemment,sothatmostofthemareiltegal(not
certified).Asamnseqwnce,themultingch4dfBi-1
donothavebirthcertificates. Therumourabout
the 'virginity test' has become Mespreiad, as
evidenced by jokes like: 'If you want to "get
married under a tme" (iltegdlyt without any
mnseqm17~8s)and want togett "frse"*in&
just go to the Sarrtin,you canleave thewoman
whenever you want, even just one day after
havingsex.'
A numberof studies havebeenconducted
onM nsocietyfromdierentperspectives.For
example,therearethosethatexaminetheSamin
movementintermsofthecausesandoriginsof
the movement2,the natureoftheir religion3,the
patron-client relationships around their
movemenv, the uniquenessof their language5,
andhowtheysurvivedtheDutchcolonialperiod
bycreatingaspecialarchitecturaldesignintheir
dwelling system6. However, little information
regardingmarriagepracticesinSaminsocietyis
available.Thestudyofmamagepracticesinthis
communityistherefmcrucial becauseitmcems
thestatusandtreatmentofwomen.
Marriagecanbedefinedas'a life-longunion
of a man and a woman for the purpose of
establishingafamily'.'The goalsofmarriageare
to provide opportunities for sexual intimacy,
companionship,familycontinuity,establishment
ofparenthood,legitimatereprodudion,emotional
fulfilment, and widening of inter-personal
relati~ns.~Throughmarriage, humanscanbuild
afamilyandstrengthentheirkinship
Inhisworklo,Mullah discussesmarriage
pmdesinSaminsociety. Hedassifiesmarriage
practices in Samin society as endogamous.
Endogmy refers to a system where group
membersfindspousesfromwithinthegroup. He
ar~uesthat endogamous marriage has been
~ t o e n s w e t h a t t h e i r a r s t o r n s a n d M i
may continue. Thus, there are several steps in
their mamagepractices,suchas lookingforthe
wife, engagement,apprenticeship, harmonizing
andanswering,andth
tothatof RosyidI2,
ofmarriage.Howewr,
more on the care o
community, while Rosyid
the marriage practi
without analysingtheirmeanings.
TheuniquenessofthemanSagh3pradio85in
Samin society has been recognised by
Shiraishi.I3Shiraishi describes the concept of
'stmy marriage' as a way in which a manwho
~oo~adulterycan'pufifyh~body'.Sbrry
martiage,acowelingtoShiraishi,isaritualinwhich
amanhastoaskawoman, nothisintendedwife,
tomanyhimwithoutanycoeraonortricks.After
sleeping together, only once, and after leaving
thewoman, hecanreturntohiswife.I4However,
even though he described the 'stray marriage' i
custom in Samin society, he was interestedin
the social and politicalcontextsurroundingthe i
Samin movement and his datawas basedonly
onanolddocument, 'Dangir'stestimony', which 4
comprisesthe notesthatthe patih(vice regent)
i
i
oftheRegencyofPatimadeafterheintermgated I
Dangir, a Samin villager of Genengmulyowho 1
was arrestedonNovember26,1928. 1
Another study related to the marriage
j
practicesinSaminsocietyisthatofMurnfangati.15
She mentions that their marriages are usually
performed by parents and are not reported
officiallyto the govemment, so that mostof the
resultingchildren do not have birthcertificates.
However, her study is too superF6cfaland lacks
focus, endeavouringasitdoestoaovertoomany
aspectsoftheSaminsociety.
To understandthe m a w system in the
Samincommunitywe needto understandtheir
belief system. In relation t~ this, Martin van
Bruinesseni6 arguesthat the hmincommunity
is one of the sectarian movaments which
developed and left ~kilam.We ~ ~ t q o h sthe
Saminfnobmmtsacmmwnit)rwhlchdevelops
by withdrawing from other oomnities and
makinganmd&i group. Theytriestofindtheir
ownspiritualitywithartcaringaboutwhatpeople
say outside their mmunity. van Bruinessen

3. Arif Rohmn, RumoursAnd RealitiesofMElniagePradr'e~tsIn ContempmtySarrJnSodety
explains that this happeneddue to the lack of
communicationbebeenIslamicorgannuations,
whiehwerem~inttrban~,andperipheral
ocmmwnitsesind~.Howlevler,h'hisargmt
hasbeennejedd byNielslvb~kW~UVh0Wives
that Agama Adam (the 'Religion of Adam')
resemblesBuddhism.Ontheotherhand,James
C. believesthatgaminteachingsar&ma
Aaaamc#nbedassiiapartd-beM,
that is the non-Islamic local ~ @ $ iW i f s of
ruralJava. BendaandCastles1salsoarguethat
A g m Adam is not Islamic. Theysee it as an
indigenousmessianicrnomt, notinspiredby
Islam(which salvation in a HolyWar
andthecxxningofaM i ) , bu2ratherwasinspir-
ed by Hindu-BuddhistJavanese culture which
lookstoaRatuAdilorHem T j(Jugt King).
The literaturemkw k sshorwn4hat mmy
scholars have been intembd in &dying the
Samin movement difbmt
Thgsestudies,however9haw
es: (1) most of them are
~ ~ f r o m t t t e D u t e h
any attempts to investigate the subjective
meaningsofthemarriagepracticesthemselves;
(2)mostufthemhavefocused ontheclamiption
of the marriage process without positioning
women on centre stage; (3) eventhough there
are studies relatedto the M a g epradkm in
Samin sxkty, the analysis of the practices in
these studies is supe-1, and has a lack of
focus, notseekingani-tton dtheamspt
paper poses the following questions:
extentdothepra
r marriages'existm
What are the actual ma
SaminpeopleinKlopodwt?
SAMINKLOPODUWUR
A study of the Geger Sattrin (Sanin
movement)inruralJavaduringtheDutchcdonial
era cannot be separated f m the life of
Soemntiko amin, the founding father of this
m m & . Sfman&Samb~wasboFninlW%l
as Raden K ~ h a r . ~ n K&ar changed his
name to Soemtiko ita~skto
sodalke with 0relinau)cpeople. Many saum~
menththat P bKedbnBkmwas bdmed
to be the hometownof S08mko."
mostpeopteinPIossW hdonot
to b e t h e c a s e . " P e o p l e i n R m ~ E r w
himasa simpleandkonest
gaodattitudeandwasweb
u f t h i s , h e w a s w e l l ~ . ~ n U k t )
popularinhisneighbourhodwhenhereskstd
newimageof himasahero,Atthetime,
generation to sprehld Sammism around 191f.
wsons
andKajenPati,andEngW(amnEn;korM
of Soerantiko), who spread Sarninisrn in
m,~.310ra.#ErlgtaP$c
&minim in-due
wmgw'(ahmnwhoWv6F)IgOM)mm
andsaMi,whichmeanshehads u m & and
magicalpower).
However,afterSurosentikodid,Saminism
was split into five groups: SBmfnLugw, amin
SangM,~ m i n h p i ~ m m r p i n g ,SsminGogd
and&&--, Samblq~ucomprisesthe
of §uemn&a Salwln who stressed

4. Humaniora, W.22, No. 2Juni201.0:113-124
do not really knowaboutthe Samin beliefs but
neverthelessdamt h m - asSaminpeople
(peoplealsocallthemSamfn-s~mhanornyamin,
which means pretendingto be M npeople).
The lastgroup is SamhKas&dw, who arethe
followers of Sowmtiko Samin who put more
stress on spedal rituals. This caMcatkm is
slightlydifferent thatof BendaandCastles
who dassify Srtmin pero(ale into onJy two cate-
gories: SaminLuguandSaminSangkak..2b
Engkrek, who spread Saminism in Klopo-
duwur, had other names such as Siman-and
Sodikromo. He came to Klopoduwur with five
canfrik (students) including Dungkik, Gaiman,
Singosamin,Mint0andSahmo. Withhican'k,
Engkrekbabatalas, i.e., hedearedanareafor
settlementatKarangPace.Thisareawasgiven
to hiscatfkandKarangPacebecamethehead-
quarter for the Samin people in Klopodhuwur.
Throughrnaniageswiththelocalwwnen,Engkmk
and his cantrik became inmasinglypopularin
thisvillage.AfterdiscoveringthatEngkrekwasa
saktiperson, almostallvillagernernbewbecame
his followers and he became well-known to
people in other villages. Many people, minJy
coming from Pati, Kudus and Jepara, came to
theareatostudyaminism. Inhiseffortstoseek
followam, Engkrek@n gavekas8MBnsuch9s
fFMn-1-
~~
A Samin in
Wong Sikepor
always does setf-inm-R
or herfaith) ratherthan Wm$j
because the term Wong Sam&
connotations becauseof the Sam&
paytax. MostpeopleinKlapodw hmw
Engkrek, since there was a rurnour that
Engkrek, even though he was a cetrik of
Soerantiko, rejected the idea of ce3ehm
SoerantikoSaminasthe&tuj Adil.A p ~
becauseofWisrejection,hewasexpetledBarn
thecommunitywhichinitiatedthis debmbn.
This explains why Engkrek came to
Klopoduwurandnevermenthd~ & o f s
name subsequently. Engkrek died two pars
after Indonesia's Independenceand he was
buriedinKlopoduwurinI947.n
THESTAGESOF MARRfAOE
The marriage practice in the Samin
community differs from that in the common
Javanesetradition. Matiageiscarriedoutonly
betweenthe Barninmembers base-elon adat
(customary law) which requires endogamy.
Samin pmpk can many outside the Samin
commwfityanty peoplebeeamSamin.
is meantto mainbinthe
min community. Samin
bib&at marriageiss a d as itis
awq+toadsievemagnanimityandto produce
.. . .. ? /
Picture 1. Proud to be Samin:A Sarnin' ~ ~ ' W m r ,Blom.

5. Atif Rohman, RumoursAnd Realitiesofh.f%wtagePracticesIn Cont~mpmrySamtnWWy
gooddescendants. M a w eisbasedon love
withoutcoercionbyothers. They havea belief
that 'Kabehlmangganteng,kabehW o kayu'
(all menare handsome, a11women beautiful).
Thismeansthatthydonotd i i i m t eagainst
peopleonthe basisof physicalappearanceor
status.
MamiageinSamincommunityisperformed
withoutgovernmentinvolvement.They refuse
kawin coro twgum (marriage by govmment
rubs). In the Samin M(lopoduwur community
today, whiehcanbecxmkleredasribretmdm
than other Samin communities such as
BomtKmg, Balong and Tanduran, after their
marriage, a newly marriedcuuplereport thdr
marriageto thegovernmenttoget amarriage
certificate. In the past, Samin psaple in
Klopoduwurdid not reporttheir marriages.As
aconsequence,theiroffspringdidnothavebirth
certifmtes or identitycards. Theyarguedthat
iftheyregisteredtheirmarriage,thaJgcwwmmt
would record them asthe fdkwers of one of
the sixstate religion^.^ Thiswcnoldm a nthey
wouldbebetrayingAgamaAdamastheirbelief
system.
Adat inthe Samin communitydivides the
mamiage processinto several stages. These
stages have been examined by R o ~ y i d ~ ~ .
However, Rosyid'swork isdescriptiveanddoes
notanalysethemeaningof marriagepractices
inSaminsociety.AccordingtoRosyid,thefirst
stage is nyuwuk (asking a woman's marib!
status). In this stage, a manwho is ready to
marry asks about the status of a woman he
wants to marry. Nyuwuk-can be done by the
manor byhisparents. Ifherstatusism a W ,
thenthe manwillwithdraw
the woman is still
woman's parentswillask
sheconsentsornottothep
agreeswith the proposal, the mana n
the woman's house to continuer fbr s
stage, that is ngawulo ('appmn
woman's house). However, in n)lmkI h
woman has a right to accept or to refuse the
marriage proposal. The man has to accept
whetherst-leagreesr x d h g m . Thisstmws
that inSaminmarriagebacfitkwr, awonmhas
freedom to chose her hu8band witha$ m y
coercion from others;. This difftam fmm tb
Javanese adat, where most maMages am
arrangedbytheparentsofthecoupk.=
For some people in Samin communities,
nyuwuk is then followed by nywito (the
groom's family appliesfor
In this stage, they will
andgdanig setangkep"as partofthe
The gambjr and sirih is believed
spirits away, while gedang
symbolises a relationship between the
bridegroomandbridethatwillcontinuehpptty
until the end of their lives. At this &tag&,the
parents of the groom eatrrrst their w n fa Ms
manycaseswhereafter
viewthenyuwitotmdiiionasmmtyapro$lem
of selem (taste). Thegroam's pslaeneusual&
understandhis attitude
b a b o ~ . ~The parents
son'sdecisionaocolrdingt~ the
nyuw g ~ d h e l . ~f%&
Ian(eloping)rarelyhappens.713'1 ##am fmrn
the Javanese adat, which has manyceretno-
nies and demands highcosts.SBInnyuwuk or
nyuwo, there is noas& fubn or m skawin
(bride prim). this is because Samin people
believe that this system has more dis-
advantagesthan advantages. Forexample, if
the groomisfroma poor
st@twa8 hwmn beings) so that
ef~tB dbtrJrb5ng to the Samin
W tostay inthe parents-in-law's houseand
workgforthemasa peasantinsawahor tqal

6. Hmnion,, Vd.22,No.2Juni2010:113124
(wet or dry rice fields), or as a shepherd of
mffle. Inthis stage, he does not rec~iveafiy
payment, but allof his needswiU be
for byhisparents-in-law. Inthisstage
isregardedasafamilymemberandis
to sleep with his YisnM. The length af the
ngawulostage is relativeanddependson the
situation. For bridegrooms who are already
mature,itmaynottakealongtime. Itm i dbe
aweek ortwo. Butforthosewhoapestillyoung,
it could reachup to two years. Inthis coptext,
the marriagewill be considered'lawful' if the
bride's parentshaveapprovedtheir relations.
After ngawulo, the next stage is kondo
(reportingto the woman's parents) that they
havedonesikeprabi31(sexualintercourse)as
proofthattheyreallypod0senenge(loveeach
other).Saminpeoplebelievethatmarriagehas
to bebasedonloveandthis hasto beproven
by having sexual intercourse during the
ngawulostage.
The last stage in the Samin marriage
processis diseksekno(witness ceremony). In
this stage, the groom will testify that he has
done sikep rabi with the bride. The bride's
parents wilt witness that the bridegroom has
passedthe processwell. Itisthus shownthat
theytumbuhkatresnan(realtyloveeachQther)
and are mkun (harmonious). Basedon isdat,
thetaskofthe bride'smotherisoqmbingtM
ca;rmmony(to make them mkun). The task of
theWe's father isto giw agresrrrentto fkdr
relaf-ion$hSp. The period far dimk~eknois
apik'(thefasterthe better).
&miinpeopkdonotirmdve
the w v m m & . This hbecauseg m r r r m
authority is not seen a$ superior to parents'
authority (gowrnmnt is made up d human
beings who are not su
arejust ashuman). Thatiswh
considered'legal' eventh
only by parents. By contrast, they rept#t to
SesepuhSamin(a Saminekler), who attmds
the ceremony. This d i i r s from the txdirwry
Javanese custom in which marriages are
performedbynaiborpenghulu(a b a d Islamic
religious representative).* Diseksekfio is
markedbyadangakW. i
1In diskwkm, the g r m h a to say the j
Sadat (The Samin profession of kith). The
Sadat contains a statement that the g m
acknowledges the bride as btur urip ( M d
for life) and promises to stay together and
nukulkewljisejati(givedescmdanb). Hemis
the Sadatthat issaidbythegroom:
'Kukwong,
JmRS~ m w ,
Pang8tlW
Dam1kuk,sikq M i ,
Demenjag,
Tata-tatawedok,
Pangaran Y,
D m k s laki
Demenjanp
&tk nikahempmkulblakoni.'
'Iama human,
ofthe malewx,
CalledX,

7. ..-2
Arif Rohman,RumoursAnd RealitiesofMaRiaw PracEtiwsIn
palakramaqmm q w ,
memanguntramWyd,
kasemparkasandhung dugi
haBefofly your maniage will produce goorl
dmdanb.'

8. Theother reasonwhy the 'virginity test' is
nat mmgnised in the Samin community is
httyisndimportant.Saminpeople
people are married basedon the
Fwfncipteofpodhosenenge(kwhyl lother).
Theybelievethatashumanbeings,theyshould
respect others; ewen those who are dis8bM
or notvirgins. Manycasesshowthat dibled
~ k , a l s o m n y ; W i d o ; w s a ~ ~ h ~
becauseof love. Peopleareseenasbeingthe
same and Samin do not discriminate on the
Wis of physicalappearanceorvirginity.Ahan
who lovedawidowwillfully accept her (unlike
in mainstreamJavaneseculture). Dueta this
belief, the idea of a 'virginity test'in Samin
sodety does not makesenseand contradicts
the Saminbeliefsystem.
The last argument against the idea of
'virginitytests'inSaminsocietyisbasedontheir
- bel'mfthat 'Bojosijikanggos8Iawasca'(one wife
farewer). This meansthatwhen arnanhassex
withawoman, heiseffectivelymakingapegat
mati oath? Heandhiswife seek to keeptheir
oathandtry to niteni (always be introspective
and remember the oath). That is why Samin
KIopoduwurprefersto becalledmngpcsnitt+n
(pecpie who are niteno. After having sexual
intercourse,a couplewill not&wee untilone
dearthatA ~ A ~
of 'virginity tests' and polyandryinthe Samh
communityseemsbbemyths.
'STRAY MARRIAGES'
AnotherrurnourabouttheSaminm u n i t y
is that they encourage a practice of 'stray
marriage'. According to Dangir's Testimony, if
Saminmencommitadultery,theyhavetopurify
their bodythrougha'straymarriage'. Ina 'stray
rrraniage'amanshouldlookforam n(apart
fromhisownwife) to 'marry'. Thisritualshoutd
bedonewithoutcoercionordeception,and&so
has to be bas4 an OQhmnt and
to bea wife'.*
Samin people in Kt@# rmyfhat
adulteryrarelyhappensir9tllts3r-&. Ifit
does happenitism m i t t d
the community.This is
livetogetherwithth
Samin.Thekickofu
system in this com
why peopleoutside
judgmenbthatadwhBIm h ~
'Stray marriage'does ncd rntoexistin
theSaminKlopoduwurmmwrMy,Thiskdue
to the belief that a woman's status in the
communityishigherthanthatof8 man. Thisis
based on the reality that mcan ad as
mothers, and therefore havesignifiaa~td t
because of smh mles as giving birth, bw8t
feeding, & i , caringandteachingOtaHdten.
Theybelievethatw m nrnlke
placeof rice). Itisthehu&ndgs
givedlmtohiswffe.Sa
that b m i (&) is woman
mother). Thsmfum, mothgr is the qmbd of
Thb b illustmbd by the pwerB
Iku ano ing ngisor telapak sikile
mboke'(Paradise lies under a m o W sfeet).
As a resultwomen can piay roles in boththe
dm&ic andpublicspheres
beliithatwomencan
heavenbutnottohell
highlyuntikelythatthe
support a practiceasdegradingto women as
ofwMchistouusa
patiently; if insulted
mmams~~1TQfWf-ormonsyorfoodfrom
anyone; but ifmykineasksfor food or money

9. Arif Rohman, RumowsAnd Reamsof P r a a I n
fromyou, give itfreely.'45InAgamaAdam they disasters, accidents, failed harvests, social
believe that sin cannot be absolved. If a sin isolation or gossiping by others. The
couldbeabsolvedthenpeoplewouldsinmore. consequence of sin after salin sandangan"
Saminpeoplealsobelievein inwhich (death) is more horrifying as they will be
someonewho does sinwill suffereither inthis reincarnated as animals. Related to this,
world or the next. In this world, for example, Saministssay:
they might face some bad experiences like
'Nandurpari,
tukulpan,
ngunduhpari,
nandurjagung,
tukuljagung,
ngunduhhung,
sing becikketitik,
sing oh,ketom.'
ahotution (and this
m ' sWe isw m q
ttab &in wit1 wffer
'Plantrice,
growrice,
harvestrice,
plantcorn,
growcorn,
everyonewillseewhat isgood,
andwhat isbad.'
(i.e.'Youreapwhatyou sow').

10. ,Vd. 22,No. 2Juni2070: 713-124
On the basis of my fieldwork, 1 betierwe
'virginity tests' and 'stray marriwes' arejust
myths. In contrast, the Sarnin w m u n i Q
throughtheirmaniages p t mshow8 woddfull
of respect for women, a world which is
egalitarian. This flows from Agma Adam
beliefs. To maintain this system, social
sanctions are created for those who have
brokenthe rules.Theserulesseekto matea
society which values women, a society which
isharmonious,tolerant, andegalitarian. Inthis
context,the mythsof 'virginitytests' and 'stray
marriages'do notseematallcredible.
TheSaminKlopoduwurmarriagepractice
system seems to showa highlevelof respect
for women. The rumours about the 'virginity
tests' and the 'stray marriages' have made
Samin people vulnerable and marginalised.
Thosewhowere rnosttyinsultedbytherumours
werewomen.To revealthereasonsbehindthe
rumours, it is necessary to look at and to
understand the social and political context
surroundingSamin. Understandingthehistory
of Saminsocietywill helpinansweringwhythe
rumoursexist.
I. I ~ t i k e t o t h a n k m y s o p e r v i a > n r D r . ~ ~ ,
Dr.GailHawkes,andSiepbnMillew.
lndira Perrnanasari, 'Saat 'sedulur sikep" bertemu
negara', Kovnipas,277 r M 0 5 . RtMeved28July
2008from KCM, httpJM.kompas.~~m/komp~w-
oc3hrkll)51aM71h~m8nioraMI58516.htm.
Harry J. Benda & Lance Castles, 'The Samin
Movement', in Bijdragen tot de Taal-, Land- en
Volkenkunde 125, no. 2, Leiden. 1969;A. PieterE.
Kower, 'The Samin movement and millenarism',
B!pmgenWde TaaC,Land- enVolkenkunde132,no.
2/3,Leiden, 1976;V i T . King,'SomeobsewaOns
on the Samin movement of North-Central Java:
!&gps&m bthetheoreticalanalygisoftheclpmics
of rural unrest', Bijdragen tot de Taal-, hnd- en
Volkenkunde 129, no. 4, Leiden, 1973; Nancy Lee
Peluso, 'The emergence of uscientific"forestry in
adonhlJava',inRich~sts,RmrPeople:~
ContrdandResistanceinJam,Berkeley, IW2.
Justus M. van der Kmef, 'Javanese messianic
expectations: Their oridin and cultural context',
CarPlparativsStudiesCn~fyandHistory,vol,1,no.
4, Jun., 1959; Martin van Bnrinessen, 'Gerakan
sempalandi kalanganwrtrat :Later
belakmgsosiaUxlday9',u d m ,vol.3, m.I,
1992; James C. Scott, 'Protest and pmfan~tlon:
Agrarianrevoltandthel i i tradition(PartIl)', Theory
a n d w ,wl.4, no.2,s8tlmmWl1997;~~,
%On~andBuddhism:AnioQemaFWWba
SsamlnCommunity,AsianQuart@&, no.3,1993.
hrlichae( Adas, 'From avoidance to confrontation:
IandcolonialSoutheast
Lanaage:mssinkl
M o mandttsPhilosophyof Language',Southeast
Asian Studies,vol. 24, no.4,1987; Shiraishi, 'DangWs
testimony'
Retno Hastijanti, 'Konsep sedulur sebagai faktor
penghalang terbentuknya ruang ekskiusif pada
permukimankawnsarnin',fNmnsi TeknikAmiWfur,
vol. 30, no.2, Dec., 2002.
S. Sarantakos, Maniage and The Family:A MUM-
CuIfumlStudy,Sydney, 1980,p.54.
Ibid,p.55.
The term kinship usually refers to relationships
establishedbybirthanddescent(D. Morg9n, Social
TheoryandTheFami&, bLoncfiM,1978,p.68).
Abdullah, 'Anak orang Samin', in
Did, eds. Aswab Mahasin, lsmed Natsir& Thamrin
Harridan,Jakarta, 1B2.
Ibid.,pp.317-318.
Moh. Rosyid, Samri, Kudus :Bersahaja cff fengah
askefhe1 ~ 1 ,Ywyakarta,2008.
Shimishi, 'DangUstesbimony'.
Ibid., p. 100.
TitiFAurnkangati,eta/.,KearifnLdcald Lhgkmgan
MasyamkatSaminKabupatenB l mJam Tengah,
Yogyakarta, 2004.
Bnrinessen,'Gerakansempalan3,p.21.
Mukler, 'SamhismandBuddhii', pp.62-67.
Scott,'Protestand
Benda&Castl
Radenisanim
creates social distance between its owner and
ordinaryJavanese.
Mumfangati,et. a/, Kita&&n* p. 23;%@aYuwana
Sudikan, Tmdisidari##&a,Smamng,1996,p. 13.
InterviawmKamNwPboKedren,31December
2008.
Movement',pp.218.
,02/1118March1972,
Rstrieved I 7 Aug. 2008 from http:ltmajalah.

11. Atif Rohman.RumoursAndReditid
tempointeraktif.com/idlarsipll972/03/18/ILS/
mbm.19720318.1LS59192.id.htrnl
From 1978 to 2000 the Indonesiangovernment
officiaily acknowlecLgedonly five digions (Islam,
Protestant Christianity, Catholic Christianity,
Buddhism, and Hinduism). However, in 2000 the
go~adsnowledgedConfucianlwnasu?esixul
official religion in Indonesia. Sikhism also has a
recognisedstatus,butisnotastatereligion.
Rosyid, SaminKudus.
HildredGee&, TheJavaneseFamily,Illinois, 1989,
p. 67; MasrlSingarimbun&ChrisManning,'Marriage
andDivorceinMojolama', Indonesia,vol. 17,Apr., p.
68.
Gamtwiisaningredientusedinbetelchewing,tanning
anddyeing.
W hisbetelleaves.
Gedangsetangkepisseveralhandsofbananas.
Jagoanut babon(acock follows ahen): 'The man
hersalreadyfallenforthewoman'.
Kebonyusugudhel(a-lo suddsstheirchildren's
breast):'Parentsfollowingwhattheirchildrenwanr.
Koentjaraningrat,JavaneseC&m, Word,1983,p.
126-127; G&, TheJav8n8~8Family,pp.68-69.
Saminpeoplecalledkviqwxud inbrmursefor
manissikeprabiandforwomanissikeplaW.
Koentjaraningrat,JavaneseCuntum, p. 130.
Adang akeh ('cooking a lot of rice'): A kind of
Wamatan(ritualfeast) which involvesinvitingthe
dogest neighboursto announcethat couple have
donesikepmbiand sikeplakias a husbandanda
wife.
Kumpulkebo('Buffalo rnaniage'): Livingtogetherout
ofwedlock.
Fukushima,TheClosedLanguage',pp.424-429.
Sudikan, Tradisi,p. 29.
A Pegat mti oath is an oath that peoplewill only
reoognised i iiftheirspouseisdead. Leavingtheir
marriageisasin.
Shiraishi,'Dangir's Testimony', p. 100.
Benda&Castles,'The SaminMovement',p. 228.
Karmameansthateveryractwigbe met by its own
co~UenC8.
-in people mentiondeath asWnamdangm
(changingd r e s s ) m e a n s t h a t ~ ~ ~ . ~
only change their 'dress' becam their wul will
reincarnateagain.
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