Understanding Javanese Indigenous Religion by Timotius Wibowo

Stephen C. Headley’s book, Durga’s Mosque, shows that the cult of Sri, as an indigenous religion, has played its roles well among Javanese people. It relates them with the ultimate being. It answers the question of their origin, which practically provides their identity and sense of unity. It also secures their most important element of daily life, i.e. rice. It also guides them in ruling their social relations: in the family, with their society, and with their leaders. However, the most important contribution of the cult of Sri (and its related myths) is the mancapat, which provides the social structure of Javanese people. Thus, for Javanese people, the most important contribution that a religion can give them is a social structure, instead of theology (as in Christianity) and laws (as in Islam). That is why Christianity or Islam can never totally play a role of a “complete” religion for Javanese people.
Headley’s research on the cult of Sri also shows the syncretetic character of Javanese people. They welcome the other goddesses, Durga of Hindu believes and Lara Kidul of the people of the southern part of Java, to be assimilated to their goddess, Sri. They also gave the same response to the new religions that came to them, such as Christianity and Islam. If we consider the tendency of achieving religious purification that characterized both Christianity and Islam, we should admit that syncretism is the best “defense mechanism” that Javanese people have. This fact also suggests that contextualization, instead of purification, is more acceptable for them. The history has taught Javanese people the best way to deal with the coming of new religions. However, it seems that these new religions never learn something to find a better approach to indigenous religions.