Are you interested in the of the 1998 tragedy, or The magic of Alas Purwo National Park - Inside Indonesia
A unique cultural phenomenon in Banyuwangi is the concept of Dukun Beranak . Unlike other regions where shamans are solitary hermits, in Banyiwangi, shamanship is often hereditary or community-based. A shaman may have "children" (students/disciples) who learn the trade. This creates a network of practitioners who support one another, leading to a robust mystical community that is deeply integrated into village politics and social life.
This blend gives Banyuwangi shamans a distinct "power" that is often regarded as stronger or more "ancient" than shamans in other parts of Java. dukun banyuwangi
The practice of a Dukun involves elaborate rituals. Common elements include:
Not all shamans are the same. In Banyuwangi, they are often categorized by their specialty: Are you interested in the of the 1998
However, a deeper analysis of the "Dukun Banyuwangi" phenomenon reveals a far more disturbing political reality. Many investigators, journalists, and human rights activists have long argued that the "black magic" narrative was a convenient fiction. The victims of the Petenus killings were overwhelmingly low-level religious leaders and activists from the Nahdlatul Ulama (NU), the largest Islamic organization in Indonesia, which had been critical of the Suharto regime. It is widely believed that the killings were carried out by military intelligence operatives (or their proxies posing as dukuns ) to destabilize and terrorize the political opposition. By framing the murders as the work of "savage" black magic dukuns , the military-intelligence apparatus could achieve two goals: eliminate political enemies and divert public attention into a realm of irrational fear, thereby discrediting any claim of a state-sponsored conspiracy. The dukun , in this context, became the perfect scapegoat—a pre-existing symbol of dark, irrational power onto which political violence could be projected.
This fear exploded into national hysteria in 1998, during the final chaotic months of Suharto’s New Order regime. Between July and October, dozens of bodies were discovered in Banyuwangi, all bearing the same horrifying signature: a ligature mark on the neck and a hole in the chest. The police quickly identified the perpetrators as a network of dukuns and their followers, led by a figure named Abdul Hamid. According to the official narrative, these dukuns had been contracted to kill victims—often religious teachers or kyai —to harvest their magical power. The stated goal was to acquire a "perfect" black magic that would allow the mastermind, a dukun named Ponari (no relation to the later child-healer), to achieve immortality and wealth. The media frenzy painted a picture of a satanic underworld operating in plain sight, where respected village healers transformed into ritual murderers under the cloak of night. This creates a network of practitioners who support
Banyuwangi , located at the eastern tip of Java, is a place where the mystical and the modern live side by side. Known as the it also carries a deeper, more shadow-filled reputation as the "City of Santet" (Black Magic).
The represents a living museum of Javanese heritage. They are not merely relics of a superstitious past but active participants in the community's psychological and spiritual well-being. Whether viewed through the lens of faith or cultural anthropology, the Dukun of Banyuwangi remains a powerful symbol of the island’s enduring connection to the unseen world.
Banyuwangi, the easternmost regency of Java, Indonesia, is often described as the "Sunrise of Java." It is a land of breathtaking volcanoes, dense jungles, and the legendary Pulau Merah (Red Island). However, beneath its scenic beauty lies a deeply spiritual and mystical undercurrent. At the heart of this mysticism stands the (Shaman of Banyuwangi).