Make-Belief: Amulets and Indonesian Mysticism

Whether warding off evil spirits, eradicating diseases, bringing good fortune, luck, or glory, amulets have played an active role in human civilization. In the modern world, they often get brushed off as a recurring fad or a desperate measure resurfacing from our various insecurities. An amulet is generally defined as an object believed to hold protective powers or bring good luck to those who possess it. In Indonesia, amulets come in many forms and names, but most fall under two categories—Jimat and Pusaka.

At a glance, these two terms may seem interchangeable and used in similar ways. Objects commonly considered as Jimat and Pusaka include, but are not limited to, weapon-adjacent items like Keris or Tombak, fabrics such as Batik or Songket, and even objects from nature, like trees or rocks.

While there is no concrete evidence that Jimat can assist in overcoming life's challenges, it’s clear that Indonesian society remains a staunch believer in their power. This is evident from stories where certain practices have been followed, such as the 2018 civil servant examination, where organizers prohibited candidates from bringing Jimat into exam rooms. The organizers believed that candidates should rely on their skills, not on external symbols. However, some argue that Jimat should be allowed as it is seen as a belief item and vital for the well-being of the exam takers.

Such conflicting views are common in modern society. On one side, amulets have long been a significant part of folk beliefs, and on the other, there is limited scientific evidence to support their claims. Still, the allure of these objects seems to stem from humanity's enduring persistence and an innate sense of luck. This type of stubborn belief has shown itself throughout history. A recent example would be the widespread belief in certain villages across Indonesia that amulets and rituals could ward off the COVID-19 pandemic. In East Java, the people of Wajak Kidul created masks, known as Tetek Melek, to hang above their doors and windows to prevent the virus from entering their villages.

Meanwhile, Pusaka are sacred objects imbued with power and passed down through generations. Though their forms may overlap with Jimat—including weapons, jewelry, fabrics, and more—Pusaka are typically regarded as heirlooms representing family lineage and identity. These objects are believed to offer spiritual protection, sometimes enhancing a person’s social standing within their community. For this reason, Pusaka are often kept in safe places, not only out of respect for ancestors but also to preserve their lifespan. In contrast, Jimat are carried around to maximize their supposed effectiveness.

Indonesian folklore and history are filled with powerful objects like these. Some Pusaka can even be found in museum displays, such as the Keris Singa Barong Tinatah Mas from Sumatra or the Keris Naga Tapa from Yogyakarta. More often than not, families keep their Pusaka close to their ancestral homes, where they are cared for by an Empu or specialists of the craft. The cultural heritage of Pusaka and Jimat as amulets continues to be a vital part of Indonesian belief systems. This is partly due to the fact that Indonesian folklore is rich in mysticism and many of the traditional cultures across the archipelago still practice animism to this day.

Various kinds of amulets will continue to appear in the everyday lives of Indonesians. Belief or disbelief isn’t the issue when we live in a society so deeply entrenched in culture and custom. Our tendency to believe in the unknown may have fueled the rise of amulets, but it also may give us a bit more courage than the average person. If carrying a Jimat to an exam or preserving an heirloom can provide even the smallest boost of confidence leading to success, there might be some merit in these so-called make-belief systems.