KEMBEN SEBAGAI DISIPLIN TUBUH PEREMPUAN DALAM TRADISI ZIARAH MAKAM MAKAM RAJA-RAJA MATARAM KOTAGEDE YOGYAKARTA

Hanifatul Hasanah, NIM.: 22105040061 (2026) KEMBEN SEBAGAI DISIPLIN TUBUH PEREMPUAN DALAM TRADISI ZIARAH MAKAM MAKAM RAJA-RAJA MATARAM KOTAGEDE YOGYAKARTA. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This study examines Kemben a traditional Javanese cloth wrapped from the chest to the ankles as an instrument of bodily discipline for women in the pilgrimage tradition at the Tomb of the Mataram Kings of Kotagede, Yogyakarta. The Tomb of the Mataram Kings of Kotagede is one of the most significant heritage sites from the Mataram Islamic Kingdom, managed under the joint authority of the Yogyakarta Royal Palace and the Surakarta Royal Palace. Within this site, every female pilgrim is required to wear Kemben before entering the inner area of the tomb complex. This requirement also obliges veiled Muslim women to remove their headscarves, creating a tension between an individual's personal religious identity and the norms of the Javanese-Islamic tradition that govern this sacred space. This study employs a qualitative research approach through in-depth observation and interviews. The primary informants consist of several female pilgrims and royal servants stationed at the Tomb of the Mataram Kings of Kotagede. The theoretical framework applied is Michel Foucault's theory of bodily discipline, focusing on its three main mechanisms: surveillance, normalization, and examination. The findings reveal two main conclusions. First, the bodily discipline of female pilgrims through Kemben at the Kotagede tomb operates through four mechanisms: (a) surveillance using the Panopticon model, conducted by royal servants at the entrance of the tomb; (b) normalization, which renders the wearing of Kemben as something natural and expected; (c) examination, which assesses each pilgrim's compliance with the dress code and (d) internalization, through which pilgrims voluntarily discipline themselves without external coercion. Second, the legitimacy of the Kemben rule is constructed through layered Javanese-Islamic religious values Kemben is understood as a sacred object, the Royal Palace is positioned as the producer of a regime of truth over women's bodies, and Javanese Islam functions as a disciplinary apparatus that simultaneously produces norms, surveillance systems, and value internalization. The study further finds that abdi dalem function as subjects who are simultaneously disciplined and disciplining within a hierarchical network of power. This study contributes to the development of the sociology of religion in Indonesia, particularly in understanding the relationship between religion, tradition, gender, and women's bodies in sacred spaces.

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