The legacy of the Banyuwangi killings has had a profound and tragic effect on the perception of traditional healers in Indonesia. It has blurred the line between the benign village dukun and the predatory sorcerer, fueling waves of vigilante violence against suspected witches and dukuns across the archipelago. The mass hysteria of 1998 demonstrated how traditional beliefs, when weaponized by state or social forces, can become a tool of terror. The term "Dukun Banyuwangi" is no longer a simple geographic marker but a linguistic container for a collective trauma—the fear that the very person you seek for a cure might be the one plotting your death for a handful of silver or a sip of forbidden power.
Banyuwangi , the "Sunrise of Java," is famous for its stunning landscapes, but it also carries a deep-seated reputation as the mystical heart of Indonesia. Central to this identity is the —traditional healers and spiritual practitioners who have navigated the thin line between the sacred and the supernatural for centuries. 1. Understanding the Role of the Dukun
Banyiwangi was once part of the mighty Blambangan Kingdom, the last Hindu stronghold in Java before the spread of Islam. Because of this history, the mysticism practiced here is a unique syncretism (blend) of: dukun banyuwangi
Today, Banyuwangi is working to reclaim its identity . The city uses its mystical reputation as a unique cultural symbol, turning what was once a source of fear into a point of cultural tourism .
Not all shamans are the same. In Banyuwangi, they are often categorized by their specialty: The legacy of the Banyuwangi killings has had
However, a deeper analysis of the "Dukun Banyuwangi" phenomenon reveals a far more disturbing political reality. Many investigators, journalists, and human rights activists have long argued that the "black magic" narrative was a convenient fiction. The victims of the Petenus killings were overwhelmingly low-level religious leaders and activists from the Nahdlatul Ulama (NU), the largest Islamic organization in Indonesia, which had been critical of the Suharto regime. It is widely believed that the killings were carried out by military intelligence operatives (or their proxies posing as dukuns ) to destabilize and terrorize the political opposition. By framing the murders as the work of "savage" black magic dukuns , the military-intelligence apparatus could achieve two goals: eliminate political enemies and divert public attention into a realm of irrational fear, thereby discrediting any claim of a state-sponsored conspiracy. The dukun , in this context, became the perfect scapegoat—a pre-existing symbol of dark, irrational power onto which political violence could be projected.
They are the first line of defense for villagers dealing with issues that modern science or bureaucracy cannot solve—be it a sudden illness, a lost item, a failing harvest, or a romantic dispute. They are the bridge between the human community and the spirit realm believed to inhabit the region's ancient forests and mountains. The term "Dukun Banyuwangi" is no longer a
In Indonesia's legal landscape, the practice of "santet" remains a complex topic. There have been ongoing debates within the Indonesian Criminal Code (KUHP) regarding the criminalization of black magic, as proving supernatural harm in a modern court of law is nearly impossible.
This blend gives Banyuwangi shamans a distinct "power" that is often regarded as stronger or more "ancient" than shamans in other parts of Java.
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