Performance, Popular Culture, and Piety in Muslim Southeast by Timothy P. Daniels (eds.)

By Timothy P. Daniels (eds.)

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In addition to the filing of teeth, sirih use is also depicted in the mask’s iconography in the form of blackened dental molars and lower teeth. 1). Sirih was the most common way to transfer dye to the lips before cosmetics became widely available. 58 While in its earlier context it is believed to have bridged local agricultural and spiritual beliefs, sirih enjoyed tremendous staying power long after Islam became the dominant discourse and is still integrated into the ritual preparations of elder dalang, who chew it while reciting silent dzikir next to the kotak topeng (the plain wood chest where the masks are stored).

The film Titian Serambut Dibelah Tudjuh (literally, A Hair-Width Bridge Divided Sevenfold), directed by Asrul Sani, is an example. The film tells the story2 of a young teacher, Ibrahim, who is sent to a village to teach Islam. Arriving in the village, Ibrahim is surprised to see Islam has been abandoned by the villagers, who live a degenerate life of gambling, prostitution, and alcoholism. There is an old teacher in the village whom Ibrahim is supposed to help in teaching Islam; however, this old teacher considers Ibrahim’s modernized teaching method as a heresy.

Sufi binaries include remembering/forgetting, drunkenness/sobriety, right/left, horizontal/vertical, vocal/silent, and interior/exterior. Ricklefs, Mystic Synthesis in Java, 171. Sukarta Candra, personal communication, June 29, 2009. Kalim, personal communication, June 26, 2006. Miska Lukmanul Hakim, personal communication, June 28, 2009. Perf o r m i n g P i e t y f r om t h e I n s i de Ou t 43 91. Dasih binti Wentar, personal communication, February 3, 1978. 92. Benedict R. O’G. Anderson, Mythology and the Tolerance of the Javanese (Ithaca: Cornell Modern Indonesia Project, Cornell University, 1996).

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