Epistemic Multiplicity and Semantic Warfare: Kidung Rumekso Ing Wengi as Heterotopic Text in Contemporary Javanese-Islamic Practice

Authors

  • Muhammad Abdullah

    Indonesian Literature Study Program, Faculty of Cultural Sciences, Diponegoro University, Semarang 50275, Indonesia

  • Onok Yayang Pamungkas

    Indonesian Literature Study Program, Faculty of Teacher Training and Education, Universitas Muhammadiyah Purwokerto, Banyumas 53182, Indonesia

DOI:

https://doi.org/10.30564/fls.v7i8.10686
Received: 24 June 2025 | Revised: 7 July 2025 | Accepted: 17 July 2025 | Published Online: 1 August 2025

Abstract

This study examines Kidung Rumekso Ing Wengi [Song of Protection for the Night] as “heterotopic text”—a discursive space where competing epistemologies coexist without synthesis, challenging dominant paradigms in religious studies. Employing integrated deconstructive analysis, critical discourse analysis, and phenomenological ethnography across three interpretive communities in contemporary Indonesia, this research demonstrates how the kidung operates through “epistemic multiplicity”—generating irreducible semantic contradictions while maintaining operative efficacy through logical incoherence. Textual analysis reveals “escalating impossibility”in protective claims that exceed empirical verification yet remain collectively meaningful. Discourse analysis exposes “semantic warfare" where pesantren authorities accomplish “theological colonization,” rural practitioners maintain “semantic insurgency,”and urban communities employ“therapeutic appropriation”to advance exclusive authority claims. Despite interpretive violence, phenomenological in vestigation reveals remarkable consistency in embodied spiritual effects across communities (92% temporal distortion, 96% respiratory modification, 78% somatic energy sensations), indicating “embodied universality within interpretive particularity.” Statistical analysis of 89 interviews documents how spiritual meaning emerges through “agonistic hermeneutics”where authority develops through conflict rather than consensus, challenging hermeneutical approaches that assume religious communities achieve mutual understanding through dialogue. This investigation contributes to postcolonial Islamic studies by demonstrating how local spiritual languages function as contested sites where normative Islam negotiates with indigenous expressions, while advancing“postdisciplinary”religious studies methodology that operates through productive tensions between analytical approaches. The findings reveal Kidung Rumekso Ing Wengi as exemplifying contemporary spiritual authority that transcends conventional binaries between orthodox and popular Islam.

Keywords:

Kidung Rumekso Ing Wengi; Heterotopic Text; Epistemic Multiplicity; Agonistic Hermeneutics; Postcolonial Islamic Studies; Semantic Warfare

References

[1] Foucault, M., 1982. The Subject and Power. Critical Inquiry. 8(4), 777–795.

[2] Roselezam, W., Yahya, W., Barani, F., 2017. Heterotopias and the Enabling of Masculine Power in Richardson’s Pamela and Defoe’s Moll Flanders and Roxana. Journal Name. 17(1), 147–161.

[3] Asad, T., 1986. Medieval heresy: An anthropological view. Social History. 11(3), 345–362.

[4] Guerrettaz, A.M., 2020. “We are the mayas”: Indigenous language revitalization, identification, and postcolonialism in the Yucatan, Mexico. Linguistics and Education. 58, 100765. DOI: https://doi.org/10.1016/j.linged.2019.100765

[5] Susilo, S., Syato, I., 2016. Common identity framework of cultural knowledge and practices of Javanese Islam. Indonesian Journal of Islam and Muslim Societies. 6(2), 161–184.

[6] Geertz, C., 2016. Ethos, world-view, and the analysis of sacred symbols. The Antioch Review. 74(3), 622–637. DOI: https://doi.org/10.7723/antiochreview.74.3.0622

[7] Geertz, C., 1956. Religious Belief and Economic Behavior in a Central Javanese Town: Some Preliminary Considerations. Economic Development and Cultural Change. 4(2), 134–158.

[8] Chowdhury, M., 2016. Emphasizing morals, values, ethics, and character education in science education and science teaching. Malaysian Online Journal of Educational Science. 4(2), 1–16.

[9] Zoetmulder, P.J., 1983. Kalangwan: Sastra Jawa Kuno, Selayang Pandang [Kalangwan: Ancient Javanese Literature, at a Glance]. Penerbit Djambatan: Jakarta, Indonesia. pp. 1–648.

[10] Asad, T., 2023. The Concept of Cultural Translation in British Social Anthropology. In: Clifford, J., Marcus, G.E. (eds.), Writing Culture: The Poetics and Politics of Ethnography. University of California Press: Oakland, CA, USA. pp. 141–164. DOI: https://doi.org/10.1525/9780520946286-009

[11] Spivak, G.C., 1996. The Spivak Reader: Selected Works of Gayatri Chakravorty Spivak. Psychology Press: London, England, UK.

[12] Seong, H., 2020. The basis for coexistence found from within: The mystic universality and ethicality of Donghak (Eastern learning). Religions. 11(5), 265.

[13] Fic, I., Ďoubalová, K., 2014. Myth, History and Art. Procedia - Social and Behavioral Sciences. 149, 339–343.

[14] Gadamer, H.G., 1977. Philosophical Hermeneutics. University of California Press: Oakland, CA, USA.

[15] Ricoeur, P., 2016. Hermeneutics and the Human Sciences: Essays on Language, Action and Interpretation. Cambridge University Press: Cambridge, UK.

[16] Lakoff, G., Gallese, V., Semino, E., et al., 2005. A Cognitive Theory of Metaphor. Philosophy Today. 2, 410. DOI: https://doi.org/10.2307/2185396

[17] Geertz, C., 2013. Agama Jawa: Abangan, Santri, Priyayi [Javanese Religion: Abangan, Santri, Priyayi]. Komunitas Bambu: Depok, West Java, Indonesian. pp. 1–640.

[18] Derrida, J., 2001. Writing and Difference. Routledge: London, UK.

[19] Critchley, S., 2014. The Ethics of Deconstruction: Derrida and Levinas. Ethics of Deconstruction Derrida and Levinas, 3rd ed. Edinburgh University Press: Edinburgh, Scotland. pp. 1–352.

[20] Connors, C., 2025. Most Interesting: Derrida & the Interest(s) of Literature. Derrida Today. 18(2), 123–141. DOI: https://doi.org/10.3366/drt.2025.0372

[21] Fairclough, N., 1989. Language and Power. In: Fairclough, N. (ed.). Language in Social Life Series. Longman Publishing: New York, USA. pp. 43–76.

[22] Tariq, K., Nawaz, S.M., Farid, A., 2020. Imran Khan’s Speech at UNGA: A Reflection on Us vs. Them Divide Using Fairclough’s 3D Model in CDA. Research Journal of Social Sciences and Economic Review. 1(4), 34–44.

[23] Yelle, R.A., 2006. Ritual and Religious Language. Encyclopedia of Language and Linguistics. 17(3), 633–640.

[24] Keane, W., 1997. Religious Language. Annual Review of Anthropology. 26(1), 47–71.

[25] Ceriello, L.C., 2018. Metamodern Mysticisms: Narrative Encounters with Contemporary Western Secular Spiritualities [PhD thesis]. Rice University: Houston, USA.

[26] Utami, H.S., Tjahyadi, S., 2020. Fenomenologi Merleau-Ponty sebagai Landasan Prinsip Ekologi dalam Ekokritisisme Sastra [Merleau-Ponty's Phenomenology as the Basis for Ecological Principles in Literary Ecocriticism]. Universitas Gadjah Mada: Yogyakarta, Indonesian.

[27] Hoel, A.S., Carusi, A., 2018. Merleau-Ponty and the Measuring Body. Theory, Culture & Society. 35(1), 45–70.

[28] Dadkhah, M., 2017. A Foucauldian Study of Space and Power in Two Novels by Nadine Gordimer. Gema Online Journal of Language Studies. 17(4), 113–127.

[29] Bourdieu, P., 1999. The Weight of the World. Polity Press: Cambridge, UK.

[30] Cusack, C.M., 2016. Fiction into Religion: Imagination, Other Worlds, and Play in the Formation of Community. Religion. 46(4), 575–590. DOI: https://doi.org/10.1080/0048721X.2016.1210390

[31] Fealy, G., Ricci, R., 2019. Diversity and its discontents: An overview of minority–majority relations in Indonesia. In: Fealy, G., Ricci, R. (eds.), Contentious Belonging: The Place of Minorities in Indonesia. ISEAS Publishing: Singapore. pp. 1–16.

[32] Hamdany, H.A., Picard, M., 2022. Literature Circles Enhancing Cultural Awareness and Language Acquisition for Adult Learners of Arabic. International Journal of Social Culture and Language. 10(3), 89–102.

[33] Millie, J., 2017. Hearing Allah’s Call: Preaching and Performance in Indonesian Islam. Cornell University Press: Ithaca, USA. pp. 1–258.

[34] Kersten, C., 2015. Islamic Post-Traditionalism: Postcolonial and Postmodern Religious Discourse in Indonesia. Sophia. 54(4), 473–489. DOI: https://doi.org/10.1007/s11841-014-0434-0

[35] Liu, J.H., Fisher Onar, N., Woodward, M.W., 2014. Symbologies, technologies, and identities: Critical junctures theory and the multi-layered nation-state. International Journal of Intercultural Relations. 43, 2–12. DOI: https://doi.org/10.1016/j.ijintrel.2014.08.012

[36] Garrido, J.M., Cantó, E.M., 2025. Derrida’s Theory of Propositional Truth-Valued Meaning. Derrida Today. 18(2), 142–161. DOI: https://doi.org/10.3366/drt.2025.0373

[37] Smith, J.K.A., 2008. Jacques Derrida: Live Theory. Continuum: New York, USA.

[38] Brouwer, L.E.J., Van Stigt, W.P., 2017. Life, Art, and Mysticism. In: Stocker, B. (ed.). Post-Analytic Tractatus. Routledge: London, UK. pp. 5–45.

[39] Tankard, P., 2006. Reading Lists. Prose Studies. 28(3), 337–360.

[40] Wylie, D., 2018. “They’ve killed the dogs!”: Land, literature and canines in contemporary Zimbabwe. Tydskr vir Letterkunde. 55(3), 186–199.

[41] Smuts, E., 2018. The “baboon boy” of the Eastern Cape and the making of the human in South Africa. Social Dynamics. 44(1), 146–157.

[42] Suryawati, I., Seran, A., Sigit, R.R., 2021. Third World Subaltern Women in the Review of Feminism Theory Postcolonial Gayatri Chakravorty Spivak. FOCUS. 2(2), 88–96. DOI: https://doi.org/10.37010/fcs.v2i2.336

[43] Bradfield, A., 2019. Decolonizing the intercultural: A call for decolonizing consciousness in settler-colonial Australia. Religions. 10(8), 469.

[44] McGinty, S., 2012. Engaging Indigenous Knowledge(s) in Research and Practice. GEMA Online Journal of Language Studies. 12(1), 5–15.

[45] Bhabha, H.K., 2012. The Location of Culture. Routledge: Oxfordshire, England, UK.

[46] Said, E.W., 1994. Culture and Imperialism. Vintage Books: New York, USA.

[47] Meyer, S., 2018. Green postcolonialism in Etosha (Piet van Rooyen) [in Afrikaans]. Literator: Journal of Literary Criticism, Comparative Linguistics and Literary Studies. 39(1), 1–9.

[48] Rachmawati, D.E., Kusumawati, D.A., Khasanah, T., et al., 2021. Tolerance Value Transmission of Multi-Ethnic and Multi-Religious Society: A Systematic Literature Review Approach. MALIM Journal of Southeast Asian Studies. 22(1), 50–61.

[49] Derrida, J., 2021. Bass, A. (trans.). Writing and Difference. The University of Chicago Press: Chicago, IL, USA.

[50] Lorenzini, D., 2023. Philosophical Discourse and Ascetic Practice: On Foucault’s Readings of Descartes’ Meditations. Theory, Culture & Society. 40(1–2), 139–159.

[51] Nugent, C., Beames, S., 2015. Cultural Transmission at Nature Kindergartens: Foraging as a Key Ingredient. Canadian Journal of Environmental Education. 20(3), 78–91.

[52] Munslow Ong, J., 2016. “I’m only a dog!”: The Rwandan genocide, dehumanization, and the graphic novel. Journal of Commonwealth Literature. 51(2), 211–225.

[53] Gramsci, A., 1971. Letteratura e Vita Nazionale [Literature and National Life]. Editori Riuniti: Rome, Italy.

[54] Moore, H.L., 2020. Gender, Symbolism and Praxis: Theoretical Approaches. In: Moore, H., Sanders, T., Kaare, B. (eds.). Those Who Play With Fire: Gender, Fertility and Transformation in East and Southern Africa. Routledge: London, UK. pp. 3–37.

[55] Pamungkas, O. Y., Widodo, S.T., Suyitno, S., et al., 2021. Javanese Cosmology: Symbolic Transformation of Names in Javanese Novels. HTS Teologiese Studies/Theological Studies. 77(4), 6593.

[56] Malm, A., 2017. “This is the hell that I have heard of”: Some dialectical images in fossil fuel fiction. Forum for Modern Language Studies. 53(2), 121–141.

[57] McDaniel, J., 2020. Mysticism among the Pedandas of Bali. Religions. 11(11), 585.

[58] Kohlhaas, J.M., McLaughlin, R.P., 2019. Loving the World We Are: Anthropology and Relationality in Laudato si’. Journal of Religious Ethics. 47(3), 501–524.

[59] Mershon, K., 2019. The Theology of Dog Training in Vicki Hearne’s Adam’s Task. Religions. 10(1), 25.

[60] Irawanto, R., 2020. Acculturation of the Hindu Muslim Identity in the Figure Puppet Krucil. In: International Conference on Art, Design, Education and Cultural Studies. In Proceedings of the 6th International Conference on Arts, Design and Contemporary Education (ICADCE 2020), Moscow, Russia, 29–30 December 2020; pp. 405–412.

[61] Whitworth, L., 2019. Goodbye Gauley Mountain, Hello Eco-Camp: Queer Environmentalism in the Anthropocene. Feminist Theory. 20(1), 73–92.

[62] Perumal, P.D., Pillai, S., Perry, M.S., 2021. Semiotic Technology as Material Resonance of Postcolonial Aesthetics in Digital Children’s Picture Book Apps. GEMA Online Journal of Language Studies. 21(4), 125–146.

[63] Potter, M., 2019. The Mystical. Rise of Analytic Philosophy 1879–1930. Routledge: New York, USA. pp. 398–407.

[64] Neustroev, N.D., Neustroeva, A.N., Kozhurova, A.A., et al., 2019. Ecological Spirituality of Sakha People in the Context of an Indigenous Approach. International Transactions Journal of Engineering Management & Applied Sciences & Technologies. 10(11), 1–11.

[65] Frow, J., 1990. Intertextuality and Ontology. In: Worton, M., Still, J. (eds.), Intertextuality: Theories and Practices. Manchester University Press: Manchester, England, UK. pp. 45–55.

[66] Williams, D., 2017. Victorian Ecocriticism for the Anthropocene. Victorian Literature and Culture. 45(3), 667–684.

[67] Walton, S., 2019. Loving and Grieving with Heart of a Dog and Merleau-Ponty’s Depth. Projections. 13(2), 38–57.

[68] Hamming, J., 2013. Nationalism, Masculinity, and the Politics of Climate Change in the Novels of Kim Stanley Robinson and Michael Crichton. Extrapolation. 54(1), 21–45.

[69] Iovino, S., 2009. Naples 2008, or, The Waste Land: Trash, Citizenship, and an Ethic of Narration. Neohelicon. 36(2), 335–346.

[70] Rabizo-Birek, M., 2018. The Eye of the Poet. Comments about the Work of Ewa Elzbieta Nowakowska [in Polish], Seria Literacka. 33(53), 55–81.

[71] Haller, T., 2019. The Different Meanings of Land in the Age of Neoliberalism: Theoretical Reflections on Commons and Resilience Grabbing from a Social Anthropological Perspective. Land. 8(7), 104.

[72] Kim, S.Y., 2019. Beauty and the Waste: Fashioning Idols and the Ethics of Recycling in Korean Pop Music Videos. Fashion Theory. 25(1), 53–73.

[73] Egya, S.E., 2018. The Pristine Past, the Plundered Present: Nature as Lost Home in Tanure Ojaide’s Poetry. Journal of Commonwealth Literature. 56(2), 186–200.

[74] McClellan, K., 2019. Becoming Animal People: Empathy Pedagogies and the Contested Politics of Care in Jordanian Animal Welfare Work. Anthropological Quarterly. 92(3), 787–816.

[75] Beck, H.L., 2014. The Contested State of Sufism in Islamic Modernism: The Case of the Muhammadiyah Movement in Twentieth-Century Indonesia. Journal of Sufi Studies. 3(2), 183–219.

[76] De Tavernier, J., 2014. Personalism and the Natural Roots of Morality. In: Boeve, L., De Maeseneer, Y., Van Stichel, E. (eds.). Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century. KU Leuven: Leuven, Belgium. DOI: https://doi.org/10.5422/fordham/9780823257522.003.0004

[77] Alatas, I.F., 2020. Dreaming Saints: Exploratory Authority and Islamic Praxes of History in Central Java. Journal of the Royal Anthropological Institute. 26(1), 67–85.

[78] Woodward, M.R., 2017. Islam Jawa: Kesalehan Normatif versus Kebatinan [Javanese Islam: Normative Piety versus Spirituality]. IRCiSoD: Yogyakarta, Indonesia. pp. 1–360.

[79] Pamungkas, O.Y., Hastangka, H., Raharjo, S.B., et al., 2023. The Spirit of Islam in Javanese Mantra: Syncretism and Education. HTS Teologiese Studies/Theological Studies. 79(1), 8407. DOI: https://doi.org/10.4102/HTS.V79I1.8407

[80] Walsh, C., 2016. Gender and Discourse: Language and Power in Politics, the Church and Organisations. Routledge: London, UK. pp. 1–236.

Downloads

How to Cite

Abdullah, M., & Pamungkas, O. Y. (2025). Epistemic Multiplicity and Semantic Warfare: Kidung Rumekso Ing Wengi as Heterotopic Text in Contemporary Javanese-Islamic Practice. Forum for Linguistic Studies, 7(8), 345–358. https://doi.org/10.30564/fls.v7i8.10686