Advances in Social Science, Education and Humanities Research, volume 453

Proceedings of the International University Symposium on Humanities and Arts (INUSHARTS 2019)

The Meaning of Embedded Arabic in Japa-Mantra

in Banyakan Village, Kediri, East Java
1st Hawa Intan Malayyana Sari 2nd Widhyasmaramurti*
Javanese Studies Program, Faculty of Linguistics Department, Faculty of
Humanities Humanities
University of Indonesia University of Indonesia
Depok, Indonesia Depok, Indonesia
hawa.intan@ui.ac.id widhyasmaramurti.s@ui.ac.id

Abstract— Japa-mantra is an oral tradition used for healing knowledge in order to find solutions to health
and is oftentimes associated with mystical superstitions. It is a problems. Frazer [2], and Koentjaraningrat [3] state
legacy bequeathed to generations in Javanese culture. Based on that “human solves their life obstacles with mind and
the infiltration of religions in Indonesia, the japa-mantra people knowledge, although it must have its limit.” Thus,
know is, apparently, a bilingual mixture between Javanese and
mystical things and witchcraft are believed to solve
Arabic. This issue brings up questions regarding how japa-
mantra is perceived in today’s society, specifically by dhukun obscure problems in life by certain societies to cure
pijet as those who used japa-mantra, and what meanings of diseases. In Javanese, the mystical things still used by
japa-mantra are found within society. Hence, the aim of this society as a means of curing are called mantras.
research is to explain the meaning of japa-mantra in Javanese However, most mantras are known as japa-mantra
society. The research was conducted in Banyakan Village, because they are used by traditional healers (shamans)
Kediri, where the population still uses traditional medicine to who are specifically called dhukun pijet.
prevent diseases. Written data from Primbon and oral data Japa refers to a prayer that is said in a mumbling way
from japa-mantra used by the dhukun pijet were used in this [4]. Meanwhile, according to Kamus Umum Bahasa
research. A qualitative method and Suwito’s code-switching
Indonesia [5], a mantra is an incantation that brings
theory (1982) were used to obtain the dual-language data
meanings. The result of this research showsthat the dhukun magical powers to the chanter. Mantras are one type of
pijet in Banyakan Village still understood japa-mantra, which folk poetry and include certain forms, such as
they use as their ancestors’ legacy. They prefer to use the oral sentences that are bound by the syllable length, the
japa-mantra of their ancestors over the written one. The tone, or the rhythm [6]. Every region has its own japa-
meaning of Arabic japa-mantra is a prayer to God to heal mantra according to the language and meaning, one of
diseases that is used by the population of Banyakan Village. which is the Javanese japa-mantra that is still used in
some regions. Research on mantras in Javanese has
Keywords—Javanese language, dhukun pijet, functions, been conducted before. Yoga Wicaksono (2013)[7]
japa-mantra, meanings
wrote a journal article titled “Analysis of Diction and
I. INTRODUCTION Semantic Concepts of Mantra in Primbon
Adjimantrawara by Soemodidjojo Mahadewa,” which
Indonesia is a multiethnic nation with hundreds
examined the concepts of diction and semantic in
of tribes and various cultures from different regions
Primbon Adjimantrawara, which was published by
that unify for the nation under the motto “Bhinneka
Soemodidjo. Barokah Muhazetty (2017)[8] wrote a
Tunggal Ika,” meaning “Unity in Diversity.” Javanese
journal article titled “Mantra in Javanese Culture
is one of the largest tribes and most prevalent cultures
(Editing Javanese Texts and Pragmatic Studies).” This
in Indonesia. Traditionally, the Javanese culture covers
writing explains 14 kinds of mantras used by the
all central and eastern parts of Java and is divided into
Javanese people in their daily lives, such as for
central, coastal, and eastern regions. The central region
healing, salvation, mercy, quick selling, and guarding
includes Yogyakarta, Banyumas, Surakarta, and Kedu.
houses. Another study on mantras was written by Alfi
The northern coastal region includes Tegal, Jepara,
Qori`ah, Wafi Azhari, and Rifqi Muhammad (2018)
Rembang, Pekalongan, and other North Sea coastal
[9] titled “The Ujub-Ujub Mantra: Its Meanings and
areas that are close to the administrative center.
Functions in the Community of Karangrejo Village,
Meanwhile, the eastern coastal region includes
Malang Regency, East Java.” This research focuses on
Malang, Madiun, Nganjuk, Kediri, and areas close to
the meaning of the denotations and connotations of the
the Brantas River delta [1].
mantra as well as its functions. An important finding
Life in Javanese society always produces a
of this writing shows that the functions of the ujub-
culture that reflects human behavior as social beings.
ujub mantras are as symbols for the life of the
In addition, human life is faced with obstacles,
Javanese, namely symbols of humanity, cultural,
temptations, and problems, one of which is fighting
fertility sustenance, and salvation. The difference
life threatening diseases. As living things and social
between the previous research and this work is that the
beings, humans must expand their minds and
previous studies merely focused on the meanings of
1
This part had been presented at the 7th Annual International Linguistics Seminar 2019 on June 29 th-30th and published in the
journal of the 7th Annual International Linguistics Seminar 2019 Language Existence in Industry 4.0 ISBN 978-602-6666.
This paper is a development from the journal article and has more data research (7 gugon tuhon data while the article has five
data) and discussion that more focus on cross-generation cultural transfer conducted by mothers.

Copyright © 2020 The Authors. Published by Atlantis Press SARL.

This is an open access article distributed under the CC BY-NC 4.0 license -http://creativecommons.org/licenses/by-nc/4.0/. 199
 Advances in Social Science, Education and Humanities Research, volume 453

the Javanese mantras, whereas this writing looks more II. RESEARCH METHODS
at the embedded Arabic lexicons in Javanese mantras. This research used a qualitative method through a
As the Islamic religion grows in Indonesia, it is literature study and interviews, and the data collection steps
common to have both the Javanese and Arabic are as follows:
languages used in society’s daily life, including by
those in Banyakan Village, Banyakan District, Kediri A. Written data collection
Regency, and East Java. The written data in this research include four different
japa-mantra in a literature study from Primbon Japa-mantra
by Aji Margono from 1985[10]. These data were taken to the
Banyakan Village is one of villages divided into field for interviews with dhukun pijet in Banyakan Village,
eight smaller areas or hamlets. The majority of the Kediri Regency, East Java. The interviews were conducted
population there works as farmers, chicken ranch on January 11–27, 2019. Based on the results of the
owners, and banyak, or white swan seller. In order to interviews, three japa-mantra that are used by the dhukun
show their concern for the environment, they work pijet were found, resulting in seven japa-mantra data
sources.
together to do community services. They also still
practice traditional ways of doing arts, ceremonies, and B. Research target and location
medication. Some examples of the traditional The research target was the dhukun pijet in Banyakan
medication include dhukun bayi for childbirth and Village, Kediri Regency, East Java. They were chosen
dhukun pijet for curing disease, even though they are because research on japa-mantra is related to medical
already familiar with paramedics or doctors. treatment, and thus the dhukun pijet are considered
The japa-mantra used as the data of this research appropriate. The research was conducted in Banyakan
are found in a literature study from Primbon Japa- Village, Kediri Regency, East Java. The interviews were
mantra by Aji Margono [10] and gathered from conducted with three informants whose main profession is
interviews with dhukun pijet (shamans) in Banyakan working as dhukun pijet. There are five dhukun pijet in
Village. The shamans that apply japa-mantra are Banyakan Village; three of them were willing to be
divided into the dhukun putih (white shamans) and the informants, whereas two were not. The three informants
dhukun hitam (black shamans). The white shamans are were chosen because they were willing to reveal their spells
those who can treat patients. Meanwhile, the black and share information. They are local residents who are
shamans, also known as dhukun santet, are those who respected and viewed as community leaders due to their
can put spells on someone, usually in a form of black special merit. Banyakan Village was chosen because the
magic (santet), yet they also treat patients. dhukun pijet are still found there and are trusted by the
population in the village.
It is not clearly known when japa-mantra
appeared in Indonesia, but it was after Islam entered C. Data collection result
Java. This has been proven because japa-mantra This research used Suwito’s sociolinguistics theory [11],
incorporates Arabic and Javanese and alludes to the which argues that code switching is changing from one code
use of code switching. Suwito [11] states that code (language) to a different code (language). Code switching
switching is the phenomenon of switching from one occurs due to a dependency relationship within speech
code (language) to another code (language). An community. The uses of bilingual and multilingual
example of code switching is if a speaker is speaking approaches are divided according to the following: a) every
in Javanese and then switches to Arabic or the other language must carry its own functions and roles according to
way around. The act of switching from one language the context; and b) every function of the language must be
brings up the issue of the meanings and functions of adjusted in a situation that relates to the context change.
Arabic in japa-mantra used by the dhukun pijet and Suwito divides code switching into internal code switching
how they perceive the meanings. Hence, the aim of and external code switching. Internal code switching occurs
this research is to explain the meanings and functions among native languages as a first language, for example,
of Arabic in japa-mantra and to understand how the between Sundanese and Javanese, which are both native
dhukun pijet perceive this meaning within Javanese languages in Indonesia. On the other hand, external code
switching occurs between a foreign language and a first
society.
language, for example, between Arabic and Indonesian.
The research took place in Banyakan Village,
Jendra (2001) [12] argues that code switching is a state in
Banyakan District, Kediri Regency, East Java. The which a speaker changes the code (language) intentionally
interviews were conducted with three out of five for a certain reason. The same goes for Pietro (1977) in
informants who are all dhukun pijet in that village; two Jendra (2001)[12], who argues that “code switching is the
people were not willing to be informants. The three use of more than one language by communicants in the
informants were chosen because they were willing to execution of a speech act.”
share their spells (mantras) and related information.
They are local residents who are respected and viewed III. RESULTS AND DISCUSSION
as community leaders because they have special merit. The following includes an explanation of the analysis of
Banyakan Village was chosen because the dhukun pijet the meanings of japa-mantra based on the data processing
are still found there and are trusted by the population acquired from literature study and interviews:
in the village.

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1. Bismillah hirrohmaan nirrohiim. 2. Jopa-japu pinjal tumane asu, set grewal-grewel

Assalaamu`alaikum. Malaekat petangpuluh sete segudel-gudel. Tuntum adhem asrep ketiban
papat rumeksanen pribadiku lamun badan kula idu putih. Ya Allah... jabang bayine (.jenenge
piyambak, lamun dhateng pasien, pribadine si wong tuwa.) mugi-mugi diparingi jodho waras
suta. Sing seja ala balekna, lamun ora gelem bali waras waras saking kersane Allah..
patenana. Sira ya ingsun sokhabate kanjeng Nabi Lāhaulawalāquwwataillābillāhil‘aliyyilazhīm.
Muhammad kang sampurna. Kun wadhah “Jopa-japu pinjal dog fleas, slithery maggots as
ngelmu, faya kun tutuping ngelmu. Laailaaha big as a calf. Be healed by saliva. O God… with
illallahu Muhammaddarosulullah. the blessings of God please give child (parents’
“In the name of Allah, the Most Gracious, the
name) a healthy spouse. There is no power and
Most Merciful. Assalaamu`alaikum. Forty-four
angels, take care of my soul and my body, and to efforts but Your power, the Most High, the Most
the patient, take care of the child’s soul as well. Great.”
Forgive those who deliberately trespass against
You and end those who do not want to be The second japa-mantra is from an interview with
forgiven. You are the closest companion of the Mrs. Siti Mahmudah (55 years old), who has worked as a
perfect Prophet Muhammad. Be a vessel and also dhukun pijet for approximately seven years. Based on this
the lid of knowledge. There is no god but God spell, it can clearly be seen that there is a repetition of the
and Muhammad is the messenger of God.” word “japa” in the word “jopa-japu,” which in Javanese is
called “dwilingga salin swara” [13]. The rhyme at the end
The first japa-mantra is from an interview with Mbah of the word “asu” falls in the sound “u,” and thus this
Wiji Sri Mujiati (80 years old), who has worked as a dhukun choice of word meets the end of the word “japu.” The
pijet for 46 years. Based on this japa-mantra, it can clearly resemblance of sound at the of these words is called
be seen that Mbah Wiji did code switching in the first purwakanthi guru-swara, which is the repetition of vowels
sentence she chanted: “Bismillah hirrohmaan nirrohiim. at the end of a sentence [13]. The word “set” means
Assalaamu`alaikum. Malaekat petangpuluh papat “maggots” [5], while “grewel-grewel” means “slippery,”
rumeksanen pribadiku lamun badan kula piyambak.” After and “gudel” means “calf.” The phrase “slithery maggots as
switching to Arabic, the japa-mantra was chanted in ngoko big as a calf” is a parable that maggots are the same size as
and krama Javanese. Ngoko is a language of manners in calves.
Javanese used between people who are close or with Next, to align the sound “el” at the end of the
someone younger [5]. Meanwhile, krama is a language of sentence, “grewel” is put together with “gudel.” The words
manners in Javanese used between people who have just met “gudel” and “grewel” fall with the same guru-swara that is
or with someone older [5]. Code switching in the first el. At the end of the japa-mantra, there is code switching
sentence shows the speaker’s ability and skills in uttering the from Javanese to Arabic in the sentence “mugi-mugi
japa-mantra according to its function, situation, and context diparingi jodho waras waras waras saking kersane Allah..
[11]. The function of code switching in this japa-mantra is Lā haula walā quwwata illā billāhil‘ aliyil adzīm,” which
based on the belief that Arabic could make the japa stronger. means “There is no power and efforts but Your power, the
Situations in which code switching happens is sacred; it is Most High, the Most Great.” As stated by Jendra [12], code
when the shaman will do the act of massaging. The context switching occurs for a “reason.” The reason for code
of code switching is treating a patient who will be massaged. switching at the end of the spell is to end the japa with hope
that the speaker will get strength from God to heal patients.
In the middle part of the spell, the chanter said, “Nabi The code-switching process is a manifestation of the
Muhammad kang sampurna,” meaning “the perfect Prophet speaker who asks for God’s permission to end the mantra
Muhammad,” as a praise to God’s emissary. Then, the spell and begin massaging immediately.
is closed with “Sing seja ala balekna, lamun ora gelem bali The function of this japa-mantra is due to the belief
patenana. Sira ya ingsun sokhabate kanjeng Nabi that the emergence of Arabic will make the chant more
Muhammad kang sampurna. Kun wadhah ngelmu, faya kun effective. The situation of code switching at the beginning
tutuping ngelmu. Laailaaha illallahu of the spell is sacred, where the dhukun pijet ends the chant
Muhammaddarosulullah.” The code switching in this part and begins massaging. The context of the code switching is
occurs in the last two sentences, which are “Kun wadhah to heal patients who will be massaged, specifically babies.
ngelmu, faya kun tutuping ngelmu. Laailaaha illallahu When the sentence “ketiban idu putih” is chanted, the
Muhammaddarosulullah.” After the word “Kun,” meaning dhukun will spit a little and apply the saliva to the baby’s
“to be” in Arabic, the phrasing switches to Javanese with the umbilical cord. The saliva is usually mixed with betel
phrase “wadhah ngelmu,” meaning “vessel of knowledge.” leaves, charcoal, and turmeric. It is believed this could
Next, code switching also occurs in the phrase “faya kun accelerate the dryness of the umbilical cord, so it is released
tutuping ngelmu.” At the end of the spell, the code switching from the baby’s navel immediately [14]. To begin the
shows embedded Arabic in the Javanese japa-mantra. The activity of massaging, the name of the parents of the baby
code switches back to Arabic in the japa with the words must be uttered.
“faya kun tutuping ngelmu. Laailaaha illallahu
Muhammaddarosulullah.” Both internal and external code 3. Bismillahhirrohmaannirrohiim. Pegangan
switching occurs in this part because there is a switch from Hyang Resi, pring ireng bapake Semar, tangan
Javanese, which is a local native language, to Arabic as a kiwa tangan tengen, taktamakake jabang bayine
foreign language. This japa-mantra is used by the dhukun (jenenge wong tuwa.) sing takpijet saka welas
pijet to treat gregesan or feverish babies, children, or adults.

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asih, asihe Gusti Allah mugi-mugi ampuh mandi change in year, month, and day. The jatingarang
waras saking kersaning Gusti Allah Ta`ala. dragon is also believed to be used as the petungan, or
“In the name of Allah, the Most Gracious, the guard, of the way [17]. It can be seen in this spell that
Most Merciful. Holding on to Hyang Resi, the the shaman chanted this by spitting on the patient who
black bamboo of Semar, left hand right hand, I is suffering from katisan, or a cold, so that the patient
touch this child of (the name of the parents) will be healed (waras). The function of the saliva
whom I massaged with affection from God, mentioned in this spell is as a mixture of topical oil
please be healed with the blessing of God.” and eucalyptus oil to make the activity of massaging
easier for the shaman as it makes the skin smooth.
The third japa-mantra is from an interview with Mrs.
Suyati (51 years old), who has worked as a dhukun pijet for 5. Assalaamualaikum (kaping 3) angin Allah kang
13 years. Mrs. Suyati did code switching at the beginning ana sirah metuwa, yen ora metu kena dukane
of the spell with “Bismillahhirrohmaannirrohiim. Allah (kaping 3)
Pegangan Hyang Resi, pring ireng bapake Semar”; she “Assalaamualaikum (3 times) the wind inside the
switched from Arabic to ngoko Javanese. In terms of head come out, if it does not God will give His
Javanese puppet play, known as wayang, the father of anger (3 times).”
Semar is Sang Hyang Tunggal [15]. The Javanese consider
Semar to be the guardian of the knights and guides because The fifth japa-mantra is taken from Primbon Japa-
he guards Pandawa, who is the ancestor of the Javanese. mantra, written by Aji Margono in 1985, page 30, number
This is a form of trust in Semar, given that he is the 32 [10]. At the beginning of the sentence, Arabic is
guardian spirit of Java and the world [16]. Therefore, the embedded into Javanese as code switching to say a
appearance of Semar in this spell is important. In this spell, greeting. The speaker chants the spell in the hope that the
the dhukun pijet use both palms rubbed together as a wind inside the patient’s head will be released or else God
medium for massaging as the spell is chanted. After this, will be angry. This spell is used to cure headaches.
the dhukun will begin the act of massaging the baby, The word “angin” in this spell refers to the wind as the
followed by saying the baby’s parents’ names. This japa- cause of the headache. According to Traditional Chinese
mantra is used to treat babies’ diseases. Medicine, headaches occur because a wind pathogen enters
The phrase “Hyang Resi” shows that spells in the head. The pain that the patient suffers from is called
Hinduism are passed down by the Almighty God to Tou Feng [18]. This confirms that the spell is used for
humans through God’s emissary, a deity, and then are treating patients who suffer from headaches by massaging
passed on to someone who has a certain quality, a sage the head so that the wind (the illness) will leave.
[14]. A sage is a hermit or a saint [5]. In this japa-
mantra, the chanter shows that a little bit of Hindu 6. Encak-encak ale, si ale kebo jagitan, anak-anak
influence still exists in the spells. kebo dungkul si dungkul gage warasa, waras
saking kersaning Allah (kaping 3).
4. Bismillahhirrachmanirrahimi, ora ana kang bisa “Bamboos made for offerings, the devil in a form
aweh katis, amung aku kang bisa aweh katis, of buffalo, calves with curved horn please be
jatingarang katisanan, si (sing lara....). anu....... healed by the blessings of God (3 times).”
warasa, adem asrep katiban iduku putih, ya hu ya
hu. The sixth japa-mantra is taken from Primbon Japa-
“In the name of Allah, the Most Gracious, the mantra, written by Aji Margono in 1985, page 30, number
Most Merciful, no one can give cure but me. the 33 [10]. There is a writing error in this spell for the word
dragon who guards the way of cure, please give “kebo jagitan,” which means “the buffalo’s head devil,”
(the patient's name) cure by my saliva, ya hu ya which was supposed to be “kebo jangitan” [5]. In addition,
hu.” the word “dungkul” is considered inappropriate because it
should be “dhungkul,” which means “a downward curved
The fifth japa-mantra is taken from Primbon horn” [5]. The phrase “encak-encak ale” is usually chanted
Japa-mantra, written by Aji Margono in 1985, page as “encak-encak alis,” which means “the bamboo made for
30, number 31 [10]. At the beginning of the spell, there offerings to be walking around to.” Apart from being used
is a code switch from Arabic to ngoko Javanese in the as a spell, the sentence “encak-encak ale, si ale kebo
sentence “Bismillahhirrachmanirrahimi, ora ana jagitan, anak-anak kebo dungkul” is also used as a child’s
kang bisa aweh katis.” As stated by Pietro (1977) in nursery rhyme for playing [19]. The difference between the
Jendra [12], code switching occurs when the speaker phrases is located in the functions. As a spell, the function
has more than one language skill. In this spell, the is for medical healing, whereas as a nursery rhyme, it is
chanter begins with Arabic, stating used for entertainment.
“Bismillahhirrachmanirrahimi,” followed by ngoko
Javanese in the sentence “ora ana kang bisa aweh 7. Sokang saking sancaya gurda wanuh tur wenteh,
katis” to show that the chanter has mastered both kukuh-kukuh, saking karsaning Allah (kaping 3).
languages. Through this spell, the chanter shows her `Dari kumpulan pohon beringin yang bersatu juga
power in the sentence “no one can give cure but me.” terlihat jelas, kuat-kuat, atas restu Allah` (3
The word “jatingarang,” meaning ‘the dragon times)
who guards the way of cure,” refers to beliefs in the The seventh japa-mantra is also taken from Primbon
jatingarang dragon that is often the symbol of the Japa-mantra, written by Aji Margono in 1985, page 30,

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number 34 [10]. The word “sokang-saking” is a repetition 5. Lā haula wa lā quwwata illā billāhil The end of the
with a change in sound (dwilingga salin swara) in the word ‘aliyyilazhīm concluding of the
“saking,” which means “from.” Next, the word “gurda” spell that
means “Banyan tree” [5]. Then, the word “kukuh-kukuh” explains that
means “unbreakable or strong.” It is believed through the there is no power
that could match
philosophy of the benefits of Banyan trees that the bark,
God’s power.
roots, and leaves carry polyphenol, flavonoids, and
saponins to give nutrients to the teeth and treat dental caries
6. Allah (kaping 3) The final
[20]. Therefore, a patient who suffers from a toothache is conclusion where
expected to be healed and have strong teeth like the Banyan the shaman puts
tree with God’s blessings. everything in
The seven code-switched japa-mantra all have nearly God’s hands.
the same functions, situations, and contexts. Code
switching in all the spells shows that there is both internal 7. Gusti Allah The final
conclusion in
code switching and external code switching that are merged
which the
into one in the first five japa-mantra. In general, internal shaman
code switching occurs only within native languages, surrenders to
whereas external code switching occurs between a foreign God.
language and a first language. However, Javanese and
Arabic is embedded in the spells because there is
Arabic, which are internal and external languages, are
dominance in the language that has been mastered by the
spoken in one sentence in turn. This issue is unique because
shaman and the belief that it could make the spell more
japa-mantra are chanted in two different languages.
powerful. This shows that code switching occurs in every
All data show that the meanings of the japa-mantra
spell. The transition from Hinduism to Islam and Javanese
perceived by the dhukun pijet are that they are intended as
in Indonesia is the beginning of embedding Arabic into the
prayers to ask for healing and safety for those who are sick.
seven japa-mantra. However, the impact of Hinduism and
The event of code switching is different in each spells, yet
Islam cannot be determined because the spells do not use
they have the same principal at the beginning and end of the
ancient Javanese so that society still understands the
sentences as they all mention God or Allah to show that the
language. The code switching occurs purely between
shaman is asking God to heal the patient. Code switching in
Arabic and ngoko and krama Javanese rather than ancient
japa-mantra occurs for three reasons: 1) Arabic as a
Javanese or Sanskrit.
language is believed to have a close relation to God, so it
The relation between japa-mantra and millennial
can heal people; 2) Javanese is their first language and is
issues is related to education, employment, and
dominantly used by the speakers (dhukun pijet) while
entrepreneurship. In education, japa-mantra is taught from
performing their job; and 3) The code switching that is
generation to generation and must be preserved. While for
occurring is internal and external between Javanese and
employment, Javanese society has the potential to expand
Arabic.
their skills to use japa-mantra as dhukun pijet. As for
The code switching in all data is considered
entrepreneurship, the shaman could create a learning center
unique due to Javanese being the speaker’s first
to teach japa-mantra. In this way, they will be able to strive
language, and Arabic is a form of engagement they
for the economic element, although they will not set a fixed
have with God. Javanese is used as the dhukun pijet
rate because they believe people who focus on material
have Javanese cultural backgrounds, and Arabic is
things cannot develop their skills [21].
used as a form of faith so they can be closer to God
and their prayers will be answered. IV. CONCLUSION
TABLE I. CODE SWITCHING Japa-mantra is a part of Javanese oral tradition that is
bequeathed from generation to generation by ancestors. It is
NO Code Switching Meanings and believed to be a medium between the dhukun pijet (the
Functions shaman) to ask God for a patient’s recovery. The meaning of
the japa-mantra used by the shaman is a form of prayer
1. Bismillahhirrohmaannirrohiim For the beginning when they treat a patient. The code switching that occurs by
of the spell (japa- embedding Arabic into the japa-mantra uses both internal
mantra) that is
intended to God.
and external code switching. The Javanese do not think of
Arabic as a foreign language (external) because both Arabic
2. Assalaamu`alaikum Greetings said by and Javanese are used to communicate to The Creator. The
the shaman use of the first language (Javanese) in prayers is considered
(dhukun). to create a close relationship with God, while embedding
Arabic is believed to grant the prayer. Thus, the japa-mantra
3. Kun wadhah ngelmu, fayakun tutuping The end of the is chanted in Javanese and Arabic because it is believed that
ngelmu. spell. both languages are for communicating with God. The
embedded Arabic in the japa-mantra helps the shaman
4. Laailaaha illallahu The end of the understand the meaning as they believe it could make the
Muhammaddarosulullah. spell that is spell more effective.
intended to God
and the Prophet.

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 Advances in Social Science, Education and Humanities Research, volume 453

The shamans perceive the spells from their ancestors as Adjimantrawara published by Soemodidjojo Mahadewa)”, in Jurnal
“interns” until they can work on the spells on their own. Program Studi Pendidikan Bahasa dan Sastra Jawa. Universitas
Muhammadiyah Purworejo.
Hence, they are more confident in using the oral japa-mantra
[8] Muhazetty, B. (2017). “Mantra dalam Budaya Jawa Suntingan Teks
from their ancestors than using the written ones from Ajian Jawa dan Kajian Pragmatik (Mantras in Javanese Culture Text
Primbon. This shows that for them the oral japa-mantra is Editing Javanese Ajian and Pragmatic Studies),” dalam Jurnal Teks
considered to be stronger. At the end, the suggestion for Ajian Jawa. Fakultas Ilmu Budaya Universitas Diponegoro
future research is to do more studies on japa-mantra in other [9] Qori`ah, A., Wafi, A., Rifqi, M. (2018). “Mantra Ujub-Ujub: Makna
regions to obtain more results about its position in today’s Dan Fungsinya Dalam Masyarakat Desa Karangrejo Kabupaten
modern era because oral traditions must be preserved for the Malang, Jawa Timur (Mantra Ujub-Ujub: Its Meanings and Functions
in the Community of Karangrejo Village, Malang, East Java),” dalam
future. Jurnal WACANA: Jurnal Bahasa, Seni, dan Pengajaran, Volume 2,
Nomor 2, Oktober 2018. Universitas Nusantara PGRI Kediri.
ACKNOWLEDGMENT
[10] Margono, A. (1985). Primbon Japa Mantra. Surabaya: Apollo
The researchers would like to say thank you to Mr. Lestari.
Manneke Budiman, Ph.D. for his insights in International [11] Suwito. (1983). Sosiolinguistik Suatu Pengantar Awal
Young Scholars Symposium on Humanities and Arts 4.0 at (Sociolinguistics An Early Introduction). Surakarta: Henary Offset
Faculty of Humanities, University of Indonesia on July 24, [12] Jendra, M. I. I. (2001). Sosiolinguistics. Yogyakarta: Graha Ilmu.
2019. He told the researchers about the two kinds of shamans [13] Padmosoekotjo, S. (1958). Ngenggrengan Kasusastran Djawa I, II.
(dhukun), which are the white and the black shaman. There Jogjakarta: Hien Hoo Sing
are some white shamans who choose not to use black magic [14] Fuadi, T. M. (2015). Mengkontruksi Kearifan Lokal dalam
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treatment could improve the standard of living the shaman Jurnal Kajian Budaya, 5(2), 118.
https://doi.org/10.17510/paradigma.v5i2.52
could be investigated. These insights can make this paper
richer with more related information. [16] Darmoko, D. W. R. M., Prapto, Y. (2004). Laku (Behavior). Depok:
Fakultas Ilmu Pengetahuan Budaya Universitas Indonesia.
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