This study illustrates the strong relationship between world views and ethical values that are embedded in the lives of a group of people called wong pinter. Some notes on the results of the study show the following points. First, on the basis of the categories of worldviews studied (classification, causality, space, time, and self-others relation), it is found that the concept of classification is not strong enough. The concept of space is also not sufficiently patterned, in contrast to the findings of the concept of space on the Ainu people, the people of Bali and Yogyakarta. Wong pinter describes the concept of space In relation to the existence of non-human beings. The concept of time is explained in more detail.

Some of the views about time are intended to discipline and self-control. On the self-other concept, God becomes the most important element in His status as the Almighty. The selfis a common creature that interacts with other humans and non-human beings. Horizontally, the worldview of wong pinter pivots on the ethical elements of the relationship between God's creatures that synergize and create harmony so as to create a comfortable and peaceful life.

Secondly, the basic concept of the worldview guides the wong pinter on the pattern of life both in society, self-control, keeping not to hurt others, and care about the hassles of others. Therefore, they are regarded as people who behave nobly and become role models in society. Thirdly, even though the wong pinter has some abilities that are relatively similar to the abilities of the shamans (common dukun) that have been mentioned by most researchers but the behavior of wong pinter is different from and even contradict the general characteristics of the dukun. Fourth, this study enriches the study of the concept of space, time, causality, and self-other relationships. This study also explicitly revise the theories that generalize the understanding and characteristics of dukun or wong pinter which has been widely associated with witchcraft, money, and worldly pragmatic goals.

Indonesia is a very unique nation with rich socio-cultural diversities in it. Among them is the presense of “wong pinter”, individuals who are believed to have a ‘gift’ (linuwih) that is not possessed by ordinary persons. They possess special ability that can be obtained in two ways, namely by practice of learning (disciplinary practices, knowledge acquirement) and by innately having it (knowledge by present).

The first method is usually practiced through training the sensibility of feeling, training the awareness and spiritual training which conducted by seclusion, fasting and other concerned behavior in order to find inspiration (wangsit) or obtain supernatural powers. Whereas the second method is the ability possessed as an innate within certain individuals which in many cases as result of heredity from their parents or grandparents who are also wong pinters.

This phenomenon is un-usual in modern society. Human intelligence in modern sense is strictly associated with rational intelligence. In the sense of wong pinter, intelligence also encompasses the spiritual dimension. Intelligence of modern form is specialist, only in one area, for example economists, politicians, health and others, while the wong pinter is considered more generalist, can provide solutions to any problems faced by their communities.

Some of wong pinters have ability to act like psychologists who solve marital and family issues. They also practice like economists who provide advises regarding what types of jobs are appropriate for their clients. Some wong pinters act as astronomers and mathematicians who can calculate what days are good for an event (celebration), while also act as doctors (physicians) who can cure illness.

Wong pinters further understand what is behind someone’s thoughts and feelings, or have knowledge about the past and predict the future. Islamic epistemology, though not exactly the same, this ability is known as kasf (open curtain of truth) or laduni (mystical-intuitive), which refer to knowing ability beyond rational and empirical dimension, so that it can reach through beyond the boundaries of space and time.

Cover
Acknowledgement
Foreword
Table of Contents
Chapter I: Research and Presentation Settings
     A. Background
     B. Literature Review
          1. Studies on dukun and wong pinter
          2. Study on worldview
     C. Theoretical Framework
          1. Understanding of worldview
          2. Categories of worldview
     D. Research Method
Chapter II: Views Of Wong Pinter
     A. Academic View
          1. Dukun Performance
          2. Effort to Improve Performance
     B. The Reason for Choosing Temanggung
     C. Thought Patterns in Temanggung
     D. Overlapping Understandings
     E. Initial Observation
     F. The Temanggung Society’s View of Dukun
     G. The Temanggung Society’s Views of Wong
          1. Identification of Wong Pinter
          2. Reasons for Requesting Assistance of Wong Pinter
          3. Social Views of The Origins of Wong Pinter’s Power
     H. Wong Pinter, Kiai, and Dukun
Chapter III: The Wong Pinter in Temanggung
     A. The Wong Pinter
     B. Detail Services and Cure Method Provided by
          1. Types of Ailments and Issues
          2. Healing Method
     C. Motivations For Helping Others
Chapter IV: Personal Characteristics and the Social Roles of Wong Pinter in Temanggung
     A. Personal Characteristics
          1. Simple, Friendly, and Open
          2. Concerned and Hard-Working
          3. Serving Only as a Lantaran
          4. Strong Social Spirit
          5. Practicing Various Forms of Tetulung
     B. Social Roles
          1. “Ngrangkul Kabeh”, Embracing All
          2. “Gawe Pitakonan”, Source of Knowledge
          3. “Gawe Jujugan”, First Aid
          4. “Mantepake”, as a Jacket or Raincoat
          5. “Gawe Gandhulan”, as a Benchmark or Hook
          6. “Semar Pengayom” and “Ngedhem Kahanan”,Protector
          7. “Mikut”, Directing the Masses
     C. Wong Pinter as Borderless Helpers
Chapter V: The Worldviem of Wong Pinter
     A. Classification
     B. Causality
     C. Space
          1. Spaces for Human and Non-Human
          2. Spatial Relativity
     D. Time
          1. “Sing Ngreksa Dina”: The Rulers of the Days and the Powers of Javanese Birthdays
          2. “Sirep”: The Time When Nature Stops and the Best Time for Prayers
          3. “Saat”: The Best Time for Tetulung
     E. Self-Other Relations
          1. God the Almighty
          2. Wong Pinter and Other Humans
          3. Wong Pinter and Non-Human Beings
               a. Non-Human Communities
               b. Non-Human Beings in the Tetulung Process
     F. Discussion
Chapter VI: Closing Remarks
     A. Conclusion
          1. Wong Pinter in Temanggung on Understanding The Categories of Worldviews
          2. Wong Pinter’s Worldview Leads to a Good Attitude of Life
          3. Wong Pinter and Dukun: The Ability are Similar but The Behavior is Different
          4. Enriching The Concept of Worldview and Revise The Theories that Generalize The Understanding of Dukun and Wong Pinter
     B. Further Questions
     C. Contribution to Affiliation
     D. Suggestions
Bibliography
Glossary
Index
The Author