Reflections on the Human Condition - Api-fellowships.org

father tried to convince her to revert to the safe way but
she instead questioned, “why do we always have to be
in the safe, safe, way? I want to try something else.” Still
she refuses not to call herself a Muslim, for that would
have been too easy a way out.
Similarly, Budi S. Otong (b.1962 / Bandung, West
Java) Indonesian theatre nonconformist who now resides
in Switzerland is fiercely independent from any structured
forms of believing, “For me the most important thing is
to find a religiosity outside of religion… I imagine Jesus
as a demonstrator in Jerusalem.” Today, he no longer
performs that much, exclaiming that he is waiting for
death. “Death is real labour, a different paradigm and
system altogether, a possibility of a different world. I
still believe in God, but not as the people of the religion
see it.”
Cartoonist Bambang Toko Witjaksono, (b. 1973 /
Yogjakarta), a fine art lecturer who comes from a family
of Muslim grandparents and Christian parents, uses
his art and humour to rebel against the phobias of the
religious orthodoxy. As children, Bambang and his
brother voluntarily attended Islamic classes and ended
up “Muslims” without any formal affair of conversion.
Bambang, would have probably received a death fatwa
if he were born in another Muslim-majority country for
his hilarious comic series revolving around a Muslim
superhero pig by the name of Abu Thoyib.
For one of Indonesia’s most prominent novelists, Ahmad
Tohari (b.1948 / Banyumas, Central Java), who grew
up in a pesantren family, religion continues to play a
dominant role in his life. He strictly observes the many
traditional rituals in Islam but continues to write
provocative essays which question blind acceptance
to religious doctrines. Author of the classic Ronggeng
Dukuh Paruk, which chronicles the life of Srintil and
her art— the ronggeng—one of Java’s traditional genres
of erotic dancing, and her subsequent politicisation,
Pak Tohari, who considers himself a feminist, exhibits
the unconditional refusal to morally judge others. For
him rituals are merely his infrastructure of choice, not
the goal. He sees the dangers of excessive formalism in
religion and views that Islam as more of an adjective than
a noun. I then ask him whether a “kafir”, as how most
Muslims understand the word, would attain salvation,
he answers that there is simply no way to find out.
Other performers meanwhile, like Wenti Nuryani (b.
1966 / Muntilan, Central Java) a dance lecturer, admits
to the conflicts which may exist between Islam and her
art. Wenti, who still observes the many traditional rituals in
Islam, points out that while Muslim women may have
ENGAGING MODERNITY: RELIGION, GENDER, AND ART 89
to cover their body, “the Javanese traditional costume
is kemben.” 18 She still questions the origins of such
practices, and still leaves the answer open. But for her,
as long as “the drive for the arts is stronger,” she will
continue to be its practitioner. “What is important is
the intention in my heart, as long as we are not
excessive, what is the wrong in it? If we use incense,
flowers, sesaji and kemenyan, well, the Javanese culture
is full of symbols.”
Contemporary dancer Sherly Novalinda (b. 1982 / Kerinci,
Jambi) who currently resides in the fairly conservative
province of West Sumatra, also engages in a similar
theological speculation. Sherly who started to wear the
jilbab at 17 before deciding to study dance now chooses
to let go of the attire during her performances. “When
I dance, I let go of my jilbab because I am no longer
myself, I have become another person, the character I
play.” She believes that “for people who have an appreciation
for the arts, they would certainly understand
the decision.” As for the numerous restrictions on the
female body from expressing itself, Sherly does not take
them too literally. She evaluates the morality of her actions
primarily on whether they hurt others or not.
THE SEXUAL AND THE SPIRITUAL
One of the most marginalised identities in religious life
is the group whose sexual identities and orientations
flout the heterosexual precepts of the rigid “opposition”
between femininity and masculinity. In the religious orthodoxy
of especially Abrahamic religions, heterosexual men
and women are the only sexual experience in existence.
However, we have now as much as scientific and diverse
cultural data to know that the rest is just a variation.
Sexuality exists in a fluid continuum and our bodies,
emotions and psychology all play complex roles in
articulating our sexual identities and preferences.
Being Gay, Being Good—GAYA NUSANTARA,
Surabaya, East Java
Gaya Nusantara is Indonesia’s most prominent gay and
lesbian organisation which was founded by a loose network
of gay activists. 19 Today Gaya conducts research work
and organises workshops on sexuality, sexual health and
the rights of gays and sex workers, hosts radio shows on
similar issues, provides outreach and in-house counselling
services, holds friendly gatherings for the gay community
and publishes its own magazine.
Gaya’s deputy manager and secretary are both practising
Muslims who have yet to gain total acceptance from their
families. Both are currently in long-term partnerships.
Ref lections on the Human Condition: Change, Conflict and Modernity
The Work of the 2004/2005 API Fellows