INTRODUCTION

There are, besides kiai (religious leaders), other variants of local leadership in Madura. These include klebun (village heads) and the blater. The blater are feared local strongmen who have a high position in society and who are held in awe (disegani) by the local population. Despite their special status and public recognition of the blater as a non-religious group, they follow certain religious traditions and beliefs which, I argue, place them at the peripheries of what is commonly perceived as a religious minority. This chapter thus deals with the religious identity of the blater and their position as a religious minority in the larger Madurese society. Among the questions addressed are: What is the origin and nature of the blater in society? How does remo, the blater's special feast, contribute to the way of life of the blater and distinguish them from santri (orthodox Muslims)? What is the nature of local mystical belief in Madura? How have the religious beliefs of the blater adapted to santri Islam in daily life?

In Madura, many of the local traditions and customs, such as tellasan topa’ (an extra celebration of Eid Al-Fitr on the eighth day of Shawwal month after observing six days of voluntary fasting) and padusan (a communal bathing performed one day before the fasting month of Ramadan to purify one's heart and soul), have become linked with the common santri culture. However, there are also several local traditions that are closely related to non-santri culture, such as kerapan sapi (bull racing) and sabung ayam (cock fighting). These two traditions are deeply embedded in the lives of many non-santri that I identify as abangan-like people. Therefore, I argue that Madura is not only a home for santri groups but also for non-santri groups, like the blater.

According to Clifford Geertz’ renowned trichotomy — the santri, the abangan, and the priyayi — in his book The Religion of Java (1960), santri are orthodox Muslims in Java. The santri religious tradition consists not only of a set of basic Islamic rituals but also includes a whole complex of social, charitable, and political Islamic organizations.