Nastiness Diagnosis. Anthropology. Religion. Gender. Justice. A Personal Notepad For the General Public.
In the 1970s….A man, or usually his wife, would announce to neighbours their intention to hold a kendhuren. Neighbours would offere their servics, providing oney, goods such as rice, sugar or tea, an labour to prerpare the food. woen played a dominant role in these ceremonies, organising the suply of glasses and crockery, managing the cooking and determining the guest list and the lavishness of the ritual (Sullivan 1987, 1989). Men, as one informant put it, simply said ‘yes’.
The key occasion for performance of kendhuren was the commemoration of the death of a resident. …A kenuren could also be held to celebrate a wedding or to give thanks, for example, for the safe return of a child from study elsewhere or recovery from a serious illness.
The kendhuren became in most Javanese communities an important indicator of social status. The variety and sophistication of foods offered to guests and the range of invited guests was a source of community discussion that assigned a measure of social respect to eh host and his wife.
After the 1970s, the frequency of the kendhuren declined. On my visit in 1996, residents acknowledged that only old-fashione people (wong kuno) continued to hold them. …
At the same time, other rituals had become more lavish. Weddings were usually celebrated with receptions held outside the kampung in hired halls.
gifts of rice, tea or sugar —–> “monetary gifts” are always welcomed at the reception itself (A common donation by better-of Rp20,000, others, less as little as Rp3,000)
ongoing process of Islamization p162
For two reasons one reformist target was the kendhuren. The reormists rejected prayer drected towards ancestral spirits and saw kendhuren as placating such spirits. …weakene by the more tradtionalist line.(p164)
There is a popular saying in Ledok that there are many routes to clmb the nearby Merapi volcano, reflecting the view that there are many ways to approach God. (p165)