Abstract
Jamu is a lively practice of mashing, pounding, and rolling fresh plants into healing beverages that has been going on for centuries in various islands of the Indian Ocean. My anthropological study pays attention to the ways it is done in Yogyakarta and its peripheries. Java and the practice of jamu are situated in the scientific literature and a Javanese notion of rasa is introduced as a lens for the intimate ways people and plants, as open bodies of winds and flows, can interweave. Rhythmic movements, gestures, and stained yellow hands obtained through pressing turmeric and tamarind indicate deepened engagements with vegetal life found to be done through all sorts of animist, Hindu-Buddhist, Islamic, and scientific lines permeating the island. How deleuzoguattarian rhizomatic thinking further enables to understand jamu as becoming-plant is discussed as well as offered as a way to take people-environment entanglements seriously in a much broader sense.
Another way of putting this… is to think of ourselves not as beings but as becomings—that is, not as discrete and pre-formed entities but as trajectories of movement and growth.
Ingold 2013: 8
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Notes
- 1.
The anthropological film Jamu Stories (64 min) https://www.youtube.com/watch?v=CMRZRw1z2Fw produced for this study can be watched to accompany this written account. The research was made possible with the financial support of the Social Science and Humanities Research Council in Canada, in collaboration with the University of New Brunswick, the University of Ottawa and the University of Gadjah Mada in Yogyakarta.
- 2.
“Tradition ” is here understood in the original sense of retracing the trails of predecessors to find ways to carry on (Ingold 2015: 136–137).
- 3.
- 4.
The kraton Ngayogyakarta (also called keraton ), and that I will henceforth simply refer to as the “kraton”, is a walled city within Jogja home to around 25,000 people of which around 1000 are employed by the Sultan. His Majesty Sri Sultan Hamengkubuwono X is the current Sultan of the Yogyakarta Sultanate in Indonesia, and also Governor of the modern Yogyakarta Special Region (Daerah Istimewa Yogyakarta), democratically elected in the national legislature of Indonesia in 1998. The Economist Blog. http://www.economist.com/blogs/banyan/2012/09/yogyakartas-sultans, Accessed 26 May 2016.
- 5.
Historian Fernand Braudel supports this idea of multiple layers of religions that do not seem to supersede one another, yet rather coexist within Javanese ways; ayurvedic ideas of Hinduism and Buddhism brought in through merchants and sailors coming from India, for instance, seem to have “flourished together, acclimatizing to insular ‘cultures’ and serving as support to the new kingdoms” (1993: 364).
- 6.
See Hefner 1985.
- 7.
The high cliffs of Java’s southern coast are known for disasters often attributed to the South Sea Queen. Present-day fishermen from Java and from Bali still make a ceremony every year in her honor to appease her temper. http://api.sg/main/index.php?option=com_content&view=article&catid=57:special-articles&id=36:the-mystery-of-javas-spirit-queen, Accessed 28 June 2015.
- 8.
It so happens that the book I was reading while doing the research is Jane Bennet’s Vibrant Matter (2010), providing yet more echoes to this permeability in-between people and materialities that speak so strongly to the practice of doing jamu.
- 9.
- 10.
Term from old Javanese that is perpetuated in modern Javanese (Zoetmulder 1995: 234). Javanese traditional healers can broadly be called dhukun , defined as “healer, sorcerer, and master of ceremony” by Geertz (1960: 86); however, De Grave adds eight nuances to the way of referring the term dhukun: the rural kejawèn—basic value system of the activity of the javanese dhukun—, the kejawèn priyayi, the urban or kebatinan kejawèn, traditionalist Islam, progressist Islam, radical Islam, non-practicing Islam, and secularist, to which we need to add Christianism that, even in minority, is well implanted in Central Java (2012: 36). In this case, Dr. Gembong is an urban kejawèn dhukun who mixes teachings in science and in Javanese pencak silat martial arts to offer jamu prescriptions in a city clinic.
- 11.
“Subsequently, when the founders started training the presidential guards in the school’s breathing and ‘inner power’ techniques , the administrative center moved in 1976 to the Indonesian capital city, Jakarta (Western Java). Since the formal creation of the organization in 1963, the persons in charge of Merpati Putih worked hard to rationalize their techniques by collaborating with military, medical, and sport specialists” (De Grave 2011: 125–6).
- 12.
See Note 1.
- 13.
The term jamu gendong is also used with reference to the elixirs themselves, especially those sold in the streets.
- 14.
‘ Obat , or medicine, is considered broadly in Java to include all kinds of pharmaceuticals and therapeutic practices, but also refers to pesticides, mosquito repellent [(for instance, referring to antimosquito incense coils as mentioned in Poerwadarminta 1984: 682)], poisons, and other nonmedical substances (Afdhal and Welsch 1988: 150). Woodward suggests that Javanese define obat as “any substance capable of altering the physical and/or spiritual composition of a human or other body” (1985: 1011).
- 15.
Warung Jamu Ginggang Café had more than 80 variations of fresh elixirs on the menu while Merapi Herbal offered 13 different kinds (I discuss these two places in more details in the Lines section). An instant jamu factory we visited (Jamu Tradisional Sapta Sari) had a list of 92 dried jamu recipes.
- 16.
Curcuma is a genus of more than 100 species in the family Zingiberaceae, including the species turmeric. Its name comes from Arabic (kurkum) meaning “turmeric.”
- 17.
One of the Indonesian students who was assisting in the spontaneous translation explained cancingan as an illness understood as a worm inside the stomach. The worm decreases the appetite or makes somebody look thinner, because it eats the meals that she/he has eaten.
- 18.
Household jamu industry founded in 1963 in Solo, Central Java. http://www.airmancur.co.id, Accessed 1 February 2015.
- 19.
See Fig. 6.
Fig. 3 
Yellow hands from a Jamu seller in a night stall of one of Jogja’s neighborhoods. Photo by Melissa Robertson
Fig. 4 
Yellow hands from a Jamu seller in a night stall of one of Jogja’s neighborhoods. Photo by Melissa Robertson
Fig. 5 
East side of the kraton open to the public. Photo by Melissa Robertson
Fig. 6 
Working with the pipisan in a back room of Warung Jamu Ginggang . Photo by John Paul Nyonator
- 20.
”The term asli has an even broader meaning ranging from ‘original’ to ‘genuine’ or ‘authentic’, to ‘indigenous.’ Depending upon one’s interpretation of asli, obat asli may refer to locally manufactured medicines of any sort, though few Indonesians would systematically classify most Western-style pharmaceuticals as jamu simply because they were made in Indonesia” (Afdhal and Welsch 1988: 150).
- 21.
Empon-empon can signify one of two things: home garden or “pekarangang” of medicinal plants cared for by families living in rural areas or Javanese villages who would tend to everyday ills or health maintenance, or it also means a group of medicinal plants which belong to the ginger family (e.g., kunir, kencur, jahe and laos or Alpinia galanga) used for first aid. Some species are also used for spices, dyes, and ornamental plants (Riswan and Sangat-Roemantyo 2002: 5–6). Laos or Alpinia galanga is blue ginger, namely one of the multiple forms of ginger that JS had in her kitchen.
- 22.
As is implicit in Afdhal and Welsch following the medicalization critique; however, they state in conclusion how “jamu never seems to have totally divorced from the spiritual, mystical, metaphysical, social and psychological aspects of mankind” (1988: 167), also referring to the works of Jordaan (1985) and Suparlan (1978).
- 23.
Woodward (1985) for instance argues that Javanese traditional medicine is based on Sufi Muslim notions of personhood, knowledge, and magical powers (he is arguing against Geertz’s analysis, claiming his analysis of Javanese theories of health is flawed). He therefore engages in debate of origins, which is besides my purpose here.
- 24.
In Javanese language it is called nunggak semi . It is a continuing of what the ancestors did, not directly by training from their ancestors but from God.
- 25.
Masjid Gedhe Kauman or Kauman Great Mosque situated near the kraton.
- 26.
On 27th May 2006 a magnitude 6.3 earthquake killed about 5,400 people produced in a three-fold increase in activity at Merapi volcano. http://www.volcanolive.com/merapi.html, Accessed 8 January 2016.
- 27.
Salah is the Muslim prayer done five times everyday at prescribed times. In most public buildings in Jogja, such as at the University and in hospitals, there are special rooms available for the worshiper to be able to pray peacefully. Praying begins standing and is followed by bowing, prostration and lastly sitting on the ground. Megaphones the height of telephone posts rise above the houses in most neighborhoods of Jogja and it is thus difficult not to hear the chants. Since it was the period of Ramadan during our stay, many people awoke and had breakfast at 4 a.m. before the morning prayer since they will be fasting throughout the day. We joined such a breakfast which was offered in our hotel when our flight home was at 6 a.m. It was quite a joyous activity with lively music playing.
- 28.
http://www.indonesia.travel/en/destination/458/the-kraton, Accessed 28 May 2016.
- 29.
https://gudeg.net/en/directory/23/4766/Warung-Jamu-Ginggang.html#.VNlkAinZVGg, Accessed 8 February 2015.
- 30.
Malay term meaning “doctor.” The etymology of the word comes from Arabic.
- 31.
The owner explained that there are two Kings in Jogja from two different palaces; the Sultan and Paku Alaman.
Paku Alaman is an autonomous palace built in the early nineteenth century east of the Kraton following some disputes that involved different allegiances to Dutch governors and afterwards to British governors. It nevertheless faces the Kraton to show respect and is considered as Javanese cultural heritage of Yogyakarta. Paku Alam X is the current ruler of Paku Alaman and, as his father who preceded him, he is the deputy governor of the special Region of Yogyakarta, serving under the governor, Sultan HamengkuBuwono X. This follows an arrangement stipulated in Indonesian national Law No 13 of 2012 on Indonesia’s special status. http://www.ilo.org/dyn/natlex/natlex4.detail?p_lang=en&p_isn=64764&p_country=IDN&p_count=611&p_classification=01&p_classcount=81, Accessed 28 May 2016.
- 32.
“It is called Jamu Cekok signifying that the ingredients will be fed directly into the mouth.” (Haryono 2012).
- 33.
The choice of the word “smoothen,” rather than “regulate,” can indicate that jamu is about certain consistencies meant to correspond with bodily flows by reducing potential blockages.
- 34.
http://www.merapifarmaherbal.com, Accessed 29 May 2016.
- 35.
See also Ferzacca (2001) on his practices.
- 36.
The idea of the “aura,” a kind of luminous radiation, is found in tantric tradition of Hinduism, Jainism as well as in different forms of Buddhism.
- 37.
“Meshwork ” can be understood as a “flow of material substance in a space that is topologically fluid” (Ingold 2011: 64): the meshwork as an interweaving of lines is to be differentiated from the notion of “network” defined by Latour (1987) as a set of interconnected points (ibid.).
- 38.
An allusion to Shaw (2015) on Bringing Deleuze and Guattari down to Earth through Gregory Bateson.
- 39.
Bogue et al.’s (2014) recent anthology also attests to the general relevance of Deleuze’s work in Asia. Works by authors in this anthology have found Deleuze useful in studies on Taoist onto-aesthetics (Hsien-hao Liao 2014), Mahãyãna Buddhism (See 2014), ancient Chinese philosophy (Jiang 2014), even finding a strange affinity with the Kyoto school (Higaki 2014). Deleuze and Guattari (1980) themselves make several explicit references to China in delineating their thought in Mille Plateaux (Bordeleau 2009).
- 40.
According to Retsakis, topogenic stories in Java would “merge the idea of the ‘path’ with the idea of ‘origin’ and emphasize ‘the botanic image of the growing and spreading ‘tree’ that extends from its base’ (Fox 1997: 9)” (2012: 4). In this way, the Javanese would appeal to a common foundation of the “first people” that can extend over six to seven generations as well as touch all the present inhabitants who are “constructed as consanguineaous in various, however distant, degrees” (ibid: 4).
- 41.
Rorty (1979: 334) highly critiqued this confusion in the way “objectivity” was understood to mean both rational agreement and the mirror of nature.
- 42.
In stating that the body is never an organism, Deleuze and Guattari are less opposed to the “organ” than they are to this organization we call “organism”: “Dismantling the organism has never meant killing yourself, but rather opening the body to connections that presuppose an entire assemblage, circuits, conjunctions, levels and thresholds, passages and distributions of intensity, and territories and deterritorializations measured with the craft of a surveyor…. You have to keep enough of the organism for it to reform each dawn.” (2005: 160).
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Laplante, J. (2016). Becoming-Plant: Jamu in Java, Indonesia. In: Olson, E., Stepp, J. (eds) Plants and Health. Ethnobiology. Springer, Cham. https://doi.org/10.1007/978-3-319-48088-6_2
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