Some observations on the Samin movement of North-Central Java. Suggestions for the theoretical analysis of the dynamics of rural unrest.

The Meaning Making of an Environmental Movement: A Perspective on Sedulur Sikep's Narrative of Anti-Cement Movement

“…The movement began as an expression of the demand for the restoration of free access to the teak forest in Blora and the surrounding region (Korver, 1976). As such, economic factors are important in analysing the development of his movement (Benda & Castles, 1969;King, 1973).…”

“…Meanwhile, the common Javanese villagers have divergent perceptions on Samin's followers or Sedulur Sikep, in part due to Dutch administrators creating a disparaging image to limit the spread of Samin's teachings and prompting the rest of villagers to shun the movement, and in part due to Samin's followers own withdrawal from the common village system and its social life (Benda & Castles, 1969;Korver, 1976;King, 1973). The latter was triggered by the core of Samin's teachings, 'Agama Adam', which is considered a puritanical manner for both the Javanese and peasants.…”

“…According to Sedulur Sikep, this simple cycle of reciprocity, that is validated by their Providence-in a way they are perceiving the Mother Earth as giver-will be broken once the extractive cement company started to capitalize and exploit the respective Kendeng Mountains, as the mountains are significant in providing water for the land and the people. Furthermore, reflecting on King (1973) on his view of Sikep spiritual beliefs, the Agama Adam, that such beliefs may also promote solidarity and enable Sedulur Sikep to withstand the pressure of external authority. This article then uses the contemporary case of the capitalistic cement industry that is threatening the Kendeng Mountains as spiritual resources to reflect on King's argument.…”

“…During the colonials era the targets were very clear; forest regulations and the Dutch government officials (Benda & Castles, 1969;Adas, 1981;King, 1973;Korver, 1976;Peluso, 1991Peluso, , 1992, While in present days, Sedulur Sikep communities in Pati and Kudus, in which their members are initiating an anti-cement group, and targeting all entities that have the intention to exploit and capitalising Kendeng Mountains. However, in response to such statements, Sedulur Sikep who are involved in the anti-cement group clarified that their target movement is not the development agenda, or infrastructure-based development praised by the national government, or the idea of cement, for which they admit that they also need cement and concrete.…”

“…These elements then must be taken into account to fully understand the Sikep's narrative on their struggle to protect the environment from the excessive exploitation of the cement industry. Furthermore, King (1973) argued in his analysis of Sikep core spiritual beliefs, the Agama Adam, that such beliefs may also promote solidarity and enable Sedulur Sikep to withstand the pressure of external authority. This article then uses the contemporary case of the capitalistic cement industry that is threatening the Kendeng Mountains as spiritual resources to reflect on King's argument.…”