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Shamans and shamanism becomes one of central issues in Lejak (1935) and Bontotan (1937). In these works, the role of the shaman is divided into black magic shaman and the healer shaman. The presence of these two literary works is exceptional considering shamanism issue has been denied since the colonialism because its considered irrational and contrary to Western rationality upheld by the Colonial government. Thus, the presence of Lejak and Bontotan can be considered as a form of resistance from the irrationalists who practice shamanism in both texts (Pribumi and Chinese Peranakan groups) against Western rationality. This paper will analyse shamanistic practices as a form of resistance to the discourse of Western rationality shown by both texts by using qualitative data collection methods, the concept of orientalism and othering by Edward Said, and the concept of resistance by James Scott. The final results of this paper will show that the practice of shamanism in both texts is a hidden resistance that is manifested in small-scale movements, while at the same time reflecting the power of Eastern spirituality that contrasts with Western rationality. This paper will also show the contestation between popular literature (as seen in Lejak and Bontotan) and other literature that was controlled by the Colonial authorities (such as Balai Pustaka’s literature) from the same period.

SHAMANISM AS RESISTANCE OF COLONIAL COMMUNITIES IN LEJAK (1935) AND BONTOTAN (1937)