The primary academic work on this topic is " Mythology and the Tolerance of the Javanese " by Benedict Anderson . First published in 1965 by the Cornell Modern Indonesia Project , this essay argues that Javanese tolerance is deeply rooted in the traditional shadow puppet theater, wayang kulit . Core Arguments of the Essay Wayang as a Moral Framework : Unlike Western myths that often present a clear-cut struggle between absolute "good" and "evil," wayang presents a spectrum of complex characters. Every character in the Mahabharata or Ramayana has inherent flaws and virtues. The Concept of Relativism : Anderson suggests that the Javanese do not judge a person's worth by a universal moral standard, but by how well they fulfill their specific nature ( dharma ). For instance, a "brave" character is respected for their bravery, even if they are on the opposing side of a conflict. Pluralism and Individuality : The vast array of puppet characters—each with unique physical traits and voices—serves as a mechanism for teaching tolerance of individual differences . It encourages the idea that multiple ways of "being" can coexist within a single society. Syncretism : The essay explores how Javanese culture seamlessly blends Hindu-Buddhist epics with Islamic and local mystical traditions, creating a "flexible" society that prioritizes harmony over dogmatic purity. Key Themes in Javanese Tolerance Mythology And The Tolerance Of The Javanese
Since the specific PDF titled "Mythology and the Tolerance of the Javanese" is widely recognized as a reference to the seminal work by Benedict R.O'G. Anderson (specifically his analysis of the Javanese worldview, often found in his collected works or as a standalone paper/thesis), the "solid features" related to this topic are derived from his anthropological and political analysis. The central thesis of this work is that Javanese mythology creates a specific cultural logic that allows for high levels of religious and social tolerance. Here are the solid features related to this concept: 1. The Concept of "Alus" and "Kasars" (Refined vs. Coarse) At the core of Javanese tolerance is the cultural classification of behavior, not religious piety.
The Feature: The Javanese worldview prioritizes Alus (refined, subtle, polished) behavior over Kasar (coarse, animalistic) behavior. Relation to Tolerance: Tolerance arises because the ultimate good is social harmony and refinement, not theological correctness. A neighbor may be a Muslim, a Christian, or a Kejawen (Javanese mystic) adherent, but as long as they behave in a refined ( alus ) manner and do not disturb the social peace, they are accepted. Intolerance is viewed as kasar (coarse), and therefore culturally inferior.
2. Monism and the "Unity of Experience" Anderson argues that Javanese mythology is fundamentally Monistic (the belief that everything is ultimately one), rather than Dualistic (good vs. evil, believer vs. infidel). mythology and the tolerance of the javanese pdf top
The Feature: In Javanese mythology (influenced by Hindu-Buddhist and animist roots before Islam), there is no absolute dichotomy between "truth" and "falsehood" in the Western sense. All religions are seen as different paths to the same ultimate reality. Relation to Tolerance: This creates a "theological松弛" (slackness) where rigid dogmatic boundaries are blurred. It allows a Javanese person to identify as a Muslim while simultaneously participating in traditional animist rituals (like selametan or feeding spirits), viewing these not as contradictions, but as a holistic unity of life.
3. The "Power" (Kekuasaan) Mythology A significant portion of the analysis focuses on the Javanese concept of Power ( Kekuasaan ), which is distinct from Western concepts of authority.
The Feature: Power is viewed as a concrete, tangible, and divine substance that exists in the universe, independent of the individual. It is not derived from the consent of the governed or a legal mandate, but from cosmic concentration (often symbolized in the keris or the Sultan). Relation to Tolerance: Because power is seen as a "thing" to be possessed rather than a structural relationship, political legitimacy is determined by the possession of this power. This leads to a tolerance of "force" or "fate." If a leader holds power, they are obeyed regardless of their specific religious interpretation, fostering a political culture where religious differences are secondary to the stability of the cosmic order. The primary academic work on this topic is
4. The Myth of the "Ratu Adil" (Just King) This is a specific mythological feature regarding eschatology (the end of times).
The Feature: The mythology predicts the coming of a Ratu Adil (Just King) who will restore order and justice. Relation to Tolerance: This messianic hope allows the Javanese to tolerate current injustices or chaos. It creates a "patience" (the English translation of sabar , often equated with tolerance in this context) where the populace waits for the cosmic turning of the wheel rather than revolting immediately. It turns social friction into a temporary phase that will be resolved by mythology, not by human conflict.
5. The "Slametan" as a Ritual of Tolerance While a social ritual, the Slametan (communal feast) is rooted in mythology regarding the spirit world. Every character in the Mahabharata or Ramayana has
The Feature: The Slametan is the core ritual where neighbors gather to eat and pray. The mythology dictates that the food and the gathering satisfy local spirits and ancestors. Relation to Tolerance: This is the mechanism where tolerance is practiced. Regardless of a neighbor's official religion (Islam, Christianity), they are invited to the Slametan . Declining or disrupting this event breaks the social fabric. The mythology validates the participation of people of different faiths in a single ritual space, forcing a practical tolerance.
6. The Absence of Absolute Truth Unlike Abrahamic religions which often emphasize exclusivity ("I am the way, the truth"), Javanese mythology emphasizes mysticism .