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"Disertasi ini membahas tentang gerakan kebangkitan kembali (revival) Penghayat-Kejawen yang dalam arti luas juga merupakan gerakan kepercayaan, adat, dan tradisi. Keberadaan gerakan ini menunjukkan adanya dinamika gerakan kembali kepada Kepercayaan, adat, dan tradisi di tengah-tengah gencarnya gerakan keagamaan yang berbasis trans-nasional yang cenderung kosmopolitan. Bingkai gerakan kebangkitan mengartikulasikan ajaran, praktik ritual keseharian, aksi resistensi (perlawanan), serta aksi-aksi lain yang dikonstruksi dan digunakan dalam gerakan kebangkitan.Penelitian ini menggunakan metode penelitian kualitatif untuk memotret kekompleksan kondisi dan akvitas Penghayat-Kejawen dalam penelitian. Kerja lapangan (fieldwork) dalam penelitian ini dilakukan dengan etnografi multisitus, mengikut gerak dari Penghayat. Teknik pengumpulan data pada penelitian adalah observasi partisipasi dan wawancara mendalam, dan analisis konten terhadap media sosial yang dipergunakan Penghayat.Hasil penelitian ini menunjukkan bahwa ada artikulasi faktor pendorong munculnya gerakan kebangkitan Penghayat-Kejawen. Gerakan kebangkitan itu didorong oleh berbagai determinan (penentu), yaitu landskap, sejarah, dan nilai-nilai Kejawen yang saling terkait. Nilai-nilai Kejawen menjadi penting ketika dipandang sebagai ideologi dari aktivis yang mendorong aksi gerakan. Dalam teori gerakan sosial, konstruksi nilai-nilai tersebut adalah bingkai budaya yang menunjukkan bahwa perjuangan Penghayat-Kejawen adalah perjuangan budaya (simbolik/identitas/nilai) melampaui perjuangan kelas yang dilakukan oleh aktor (aktivis) Penghayat dalam merespon kesempatan politik dan mengkonstruksi sumber daya. Hasilnya pada era sekarang, Penghayat-Kejawen melakukan caracara mobilisasi “baru”, yaitu artikulasi cara-cara/strategi dengan memadukan cara-cara tradisional (ritual) dan modern (kelembagaan dan media internet/media sosial) dalam berbagai bentuk bukan serta opoisisi (resistensi), tetapi pemosisian dengan kolaborasi, negosiasi, dan lobi. Jika asumsi bahwa Penghayat-Kejawen bersifat mistis dan ekslusif (tertutup), penelitian ini justru menunjukkan bahwa mereka menjalin interaksi dengan berbagai pihak yang menjadi aliansi (sekutu), yaitu berkolaborasi dengan orang atau kelompok lain yang berada di pemerintahan (negara) dan lembaga swadaya masyarakat. Interaksi tersebut menentukan eleman gerakan Penghayat-Kejawen dan menciptakan bentuk gerakan revivalisme/nativisime “baru” yang dilakukan oleh Penghayat-Kejawen yang berbeda dengan gerakan Penghayat era kolonialisme.

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This dissertation discusses Penghayat-Kejawen and their revival movement, generally defined as a movement of belief, custom and tradition. Its presence indicates a dynamics of returning to belief, custom, and tradition, amid the vigorous movement of trans-national and relatively cosmopolitan religiosity. Its framework articulates teachings, daily ritual practice, resistance, and other actions that are constructed and applied in the revival movement.

This research applies qualitative method to portray Penghayat-Kejawen’s condition complexity and activity. Fieldwork during this research was conducted by means of multi-sited ethnography, by following the movement of Penghayat. Data was collected using participatory observation and in-depth interview, as well as content analysis of social media used by Penghayat.

Research result indicates that the revival of Penghayat-Kejawen is encouraged by articulation factor, with its various determinants, i.e., landscape, history, and related values of Kejawen. The values become crucial when viewed as ideologies of activists encouraging the movement. In the theory of social movement, construction of the values is a cultural framework, indicating that the struggle of PenghayatKejawen is a cultural struggle (related to symbol/identity/value), surpassing class struggle performed by actors (activists) of Penghayat in responding to their political opportunity and reconstructing resources. As a result, Penghayat-Kejawen performed “new” mobilization method, i.e., method/strategy articulation by integrating traditional method (rituals) and modern (institutional method and internet/social media) in various forms, i.e., positioning by means of collaboration, negotiation, and lobby, instead of opposition (resistance). In spite of the assumption that Penghayat-Kejawen is mystical and exclusive, this research reveals that they interact with various alliance parties, by collaborating with other person or groups of people under the goverment (state) and non-governmental organization. The interaction determines the element of Penghayat-Kejawen and creates “new” revivalism/nativism movement which differs from Penghayat during colonialism era."

"In a small New England town over half a century ago, a boy is playing with his new toy soldiers in the dirt in front of his house when a shadow falls over him. He looks up to see a striking man, the new minister, Jamie learns later, who with his beautiful wife, will transform the church and the town. The men and boys are a bit in love with Mrs. Jacobs; the women and girls, with the Reverend Jacobs--including Jamie's sisters and mother. Then tragedy strikes, and this charismatic preacher curses God, and is banished from the shocked town. Jamie has demons of his own. Wed to his guitar from age 13, he plays in bands across the country, running from his own family tragedies, losing one job after another when his addictions get the better of him. Decades later, sober and living a decent life, he and Reverend Charles Jacobs meet again in a pact beyond even the Devil's devising, and the many terrifying meanings of Revival are revealed. King imbues this spectacularly rich and dark novel with everything he knows about music, addiction, and religious fanaticism, and every nightmare we ever had about death. This is a masterpiece from King, in the great American tradition of Frank Norris, Nathaniel Hawthorne, and Edgar Allan Poe."

"ABSTRACTThe present study focuses on a set of events in the Aru Islands, Maluku, in the late eighteenth century which are documented in some detail by Dutch records. A violent rebellion with Muslim and anti-European overtones baffled the Dutch colonialists (VOC) and led to a series of humiliations for the Company on Aru, before eventually being subdued. As one of the main catalysts of the conflict stands the chief Tamalola from the Muslim island Ujir. Interestingly, this persons also a central figure in local traditions from Ujir. Moreover, his story connects with wider cultural and economic networks in eastern Indonesia. Thus the article asks how the imprints of the Tamalola figure in textual and non-textual sources can add to our knowledge of how communities of Eastern Indonesia ordered their lives outside colonial control."