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See Bharati —68, Eliade —76, and Woodroffe —63; also Chalier-Visuvalingam —2 and Young Abstract 1 Introduction 2 Site, Legend, Ritual 2.

They have no other choice but to work here," added the NGO worker, who Prostitutes Bambang many Indonesians goes by one name. Surabaya mayor Tri Rismaharini has promised the sex workers financial assistance and said local authorities will teach them new skills, such as making handicrafts.

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The women offer their services at the start of the Prostitutes Bambang directly between the sanctuary Puri Cepuri and the adjacent Darus Salam Mosque, retreating with their clients into the cheap hotels penginapan that have opened at this sacred site. These Prostitutes Bambang are tolerated by the Prostitutes Bambang authorities, even Prostitutes Bambang prostitution is explicitly prohibited in the district of Bantul compare with Fauzias the community greatly benefits not only spiritually but also economically from the up to 4, visitors who come to Parang Kusumo twice within a Prostitutes Bambang of 35 days.

In contrast, the tomb of Roro Mendut is a highly contested sacred place. It is the place of burial of a young woman who took her own life so as not to betray her love for Ponocitro. Both are now united in this tomb. Today, the grave of Roro Mendut is on the eastern outskirts of Yogyakarta, and a small building cangkup that has been built above it is visited by married and unmarried couples, who may stay there overnight.

However, since two Muhammadiyah-led Prostitutes Bambang schools pesantren opened in the s in close vicinity to the tomb, the local authorities have been pushing for a ban. The relevant juru kunci key manager no Prostitutes Bambang performs his official duties since experiencing massive intimidation by an unidentified group of people, and the community is neither willing to keep the access roads repaired nor to restore the earthquake-damaged building.

Again and again, unknown persons try to block the entrance to the tomb in response to media reports according to which ritual seks is still performed at the tomb of Roro Mendut. The latter is condemned by Muhammadiyah as syirik or musyrikthat is, a violation of monotheism, and combated as a heterodox ritual practice.

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The best-known site Prostitutes Bambang with ritual seks is certainly Gunung Kemukus, a rather inconspicuous hill situated about thirty kilometres north of Surakarta. This is where a certain Pangeran Samudro Prostitutes Bambang buried, of whom the legends tell that he indulged in a sexual relationship with his mother or Prostitutes Bambang Nyai Ontrowulan.

However, shortly before his death he took a vow to help all those who would follow his example and enter into a prohibited relationship at Gunung Kemukus by providing them with wealth, health, and happiness.

Especially since the s, many pilgrims of both sexes have arrived at Gunung Kemukus to have sexual relations with a person to whom they are not married. However, in November the authorities intervened, expelling all the prostitutes, closing all the bars and prohibiting local people from renting rooms to pilgrims. This was in response to a documentary that had been aired on Australian television only a few days earlier under the title Sex mountain Abboud The media attention that this prohibition attracted was enormous nationwide, and even the Jakarta Post reported on it.

The three selected pilgrimage sites are characterized not only by similarities but also by differences. At Gunung Kemukus the local legends directly invite the pilgrims to enter into Prostitutes Bambang illicit relationship hubungan terlarang Prostitutes Bambang to act mimetically in conformity with the couple who had once lived in such a relationship at this site.

At the tomb of Roro Mendut and in Parang Kusumo, by contrast, the pilgrims emulate idealized love couples mimetically by having sexual relations at this site Prostitutes Bambang with prostitutes, other pilgrims, or their own partners. As the legends characterize Roro Mendut not only as a moral ideal, but also as a successful tobacco and cigarette saleswoman, her tomb was mainly visited by female traders, who expected sustained support in business matters from their pilgrimage.

In contrast, Parang Kusumo is frequented by young couples, who meditate inside the sanctuary Puri Cepuri at so-called love stones batu cinta and commemorate Ratu Kidul at the so-called love beach pantai cinta to strengthen their own relationship. What the three pilgrimage sites have in common beyond all differences are mimetic patterns of conduct that follow certain exemplary love Prostitutes Bambang, as well as ritual practices to which Prostitutes Bambang refer here as anti-structural and transgressive, as they are contrary to prevailing moral values and undermine the increasingly sexually hostile legislation Prostitutes Bambang the Republic of Indonesia.

Prostitutes Bambang this context, Prostitutes Bambang is interesting to see that pilgrims of both sexes quite openly Prostitutes Bambang to these ritual practices.

They concede that they apply these practices to absorb menyerap some of the spiritual power that is concentrated at these sacred sites. But in general the pilgrims follow a rather pragmatic and empirical approach: They stress that those who wish to learn more about ritual seks should practise it themselves, while emphasizing that they know people or have heard about people a distinction between first- and second-hand information is not always drawn who have performed the ritual and are better off today.

Detailed models of explanation are Prostitutes Bambang necessary for the pilgrims nor available from them. In addition, there are varied motives to visit these sacred sites, including an interest in Prostitutes Bambang seksbut often Prostitutes Bambang simple curiosity, excitement, and commercial interest; the latter applies to the large number of prostitutes, hawkers, and healers who visit such sites to offer their goods and services.

Given the remarkable relationship that sexuality and spirituality prostitution and religion enter into at the above-mentioned pilgrimage sites, a more comprehensive ethnographic knowledge of the phenomenon of ritual seks and the controversial media coverage on this subject is desirable. Therefore it is even Prostitutes Bambang intriguing to investigate ritual seks as a parameter for socio-religious transformations in Indonesia and to follow the social discourses that are related to this phenomenon Prostitutes Bambang academic publications, the media, and beyond.

To my knowledge there are very few academic publications that Prostitutes Bambang the performance of ritualized sex at sacred sites in Central Java.

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Among the authors who mention the phenomenon in their publications, at least, is George Prostitutes Bambang, one of the best-known authorities on pilgrimage in Java.

Finally, I would like to refer to Judith Schlehe, who has been working as an ethnographer focusing on Central Java since the s. All can Prostitutes Bambang Ratu Kidul […]. Also according to my findings, some male pilgrims associate the prostitutes in Parang Kusumo if not with Ratu Kidul, then at least with the female spirits just mentioned, ritual seks being an opportunity Prostitutes Bambang pay homage to them Prostitutes Bambang their power.

It should be mentioned at this point that the local actors in Parang Kusumo do not refer to their ritual activities as ritual seks. Doing this would sort of complete your ritual and help to ensure that your prayer will come true. While the ritual activities at Gunung Kemukus and in Parang Kusumo receive at least some Prostitutes Bambang, 30 to my knowledge no academic publications are available on the ritual events at the tomb of Roro Mendut.

Within this reporting, the work of Aubrey Belford, who became aware of this phenomenon as Southeast Asian correspondent for the news agency Reuters, is particularly noteworthy.

These adaptations include novels, radio features, TV productions, documentations, newspaper articles, and the like. To complete this exposition of the current state of research on ritual seks in Central Java, I would like to refer to two or three publications that try to bridge the year gap between ritual seks and Prostitutes Bambang tantric temples in Central Java, in particular Candi Suku and Candi Ceto.

In fact, there are a couple of striking similarities between tantric practices and ritual seks. These similarities include the fact that the sexual act is preferably performed with an illicit partner with a person to whom one is not marriedunder the free sky before the eyes of the godsat a sacred site if possible, on a grave or in a cemetery and—last but not least—as an integral part of ritual practices and not for reproduction purposes or even out of lust or love.

Despite these similarities, there is a broad consensus that tantric beliefs and practices in Indonesia—for example, in Java Becker —8 Prostitutes Bambang Sumatra Prostitutes Bambang —70 —first merged with Sufism and were then lost entirely in the course of the nineteenth century. As a systematically developed doctrine with a coordinated ritual practice, Tantrism as an important current within Hinduism and Buddhism has disappeared in Indonesia today.

These fragments include symbolic representations of sexually connoted opposites, as they are handed down with lingga and yoniShiva and Shakti, and the extremely popular figurative portrayal of a wedding pair as Loro Blonyo. Recent studies go Prostitutes Bambang further by stating that tantric conceptions are employed not Prostitutes Bambang in the Prostitutes Bambang Balinese funeral ritual ngaben and the ritual encounter of Rangda and Barong Ket calonarangbut also in local purification rituals slametan besih desa and traditional dances, in part performed at the courts of Yogyakarta and Surakarta to the present day.

Despite this research deficit, it can be noted that the concern with the fertile union of opposites has deep roots across much of Indonesia. Robert Hefner considers this concern to have been Prostitutes Bambang of the prevailing religious world view in Central and East Java Prostitutes Bambang well into the s and s.

According to Hefner, this world view collapsed at the end of the twentieth century under the influence Prostitutes Bambang globalized religious conceptions Hefner However, the boom in local pilgrimages not only to sacred sites where ritual seks is performed, but also Prostitutes Bambang mountain tops and springs stands in clear contradiction to this statement Quinn ; also Gottowik Even though the world view addressed by Prostitutes Bambang has undoubtedly gone through profound transformation, the idea of approaching the Divine in the act of love is still widespread and, at least at places like Gunung Kemukus and Parang Kusumo, more popular than ever.

The growing popularity of pilgrimage sites such as Gunung Kemukus started in the Prostitutes Bambang and increased almost explosively in the second half of the following decade. Since the early s, ritual practices at this sacred site have been controversially discussed in Indonesian newspapers Fuhrmannand since the early s there has also been international journalistic interest in ritual seks.

Within this reporting, the work of Aubrey Belford, who became aware of this phenomenon as Southeast Asian correspondent for the news agency Reuters, is particularly noteworthy. The shutting down of Gunung Prostitutes Bambang in November received widespread media coverage in Indonesia. In addition to The Jakarta PostKompasand Tempolocal daily newspapers such as Kedaulatan Rakyat and Prostitutes Bambang reported on this unprecedented intervention in the ritual activities at Gunung Prostitutes Bambang.

Between November and Maythe Surakarta-based Solopos published in total almost fifty Prostitutes Bambang addressing the ban on ritual activities at Gunung Kemukus and the Prostitutes Bambang to it in politics and society.

The chronicle of reporting in Solopos reads as follows. Intensive coverage begins immediately after the broadcasting of the film Sex mountain on 18 November ; it culminates in the official shutting Prostitutes Bambang of Gunung Kemukus on 27 Novemberremains intense until the beginning of Decemberand finally fades away from July onwards as the ritual activities at Gunung Kemukus return to the status quo ante.

In view of the almost universal diagnosis of the Islamization of Indonesian society, it is interesting to observe that little importance is attached to religion or religious values in the media coverage of ritual seks. But neither of Prostitutes Bambang two organizations had a lasting influence on social discourses about ritual seks and decision-making processes at Gunung Kemukus.

A Prostitutes Bambang greater influence than Islamic associations, with their warnings and, as far as the Prostitutes Bambang was concerned, threatening voices, was exercised by foreign media, especially Australian television. Only after the Australian TV station SBS One had reported on ritual seks at Gunung Kemukus did politicians in Central Java feel obliged to intervene and ban the heterodox ritual practices Prostitutes Bambang this pilgrimage site.

What the film Sex mountain conveyed in terms of information about ritual seks had already been known in Indonesia for years, without anyone getting excited about it, apart from the Islamists. It was this feeling of shame triggered by mass media coverage abroad that was crucial Prostitutes Bambang the shutting down of Gunung Kemukus, not the criticism in the local media or the references of conservative politicians and Islamic associations to the violation of moral norms and religious values that are everyday practice at this sacred site.

In the reports by Solopos and other newspapers that were used as a Prostitutes Bambang for this investigation Kedaulatan RakyatKompasTempoet ceteraalmost no reference is made to Islam or Islamic values in connection with the events at Gunung Kemukus. Some politicians see the morality of the people in the region as being at risk, but the actual political decision-makers are looking for pragmatic solutions in view of the decline of pilgrims at Gunung Kemukus and the resulting economic hardship for the local Prostitutes Bambang.

The permanent elimination of them from Gunung Kemukus was not Prostitutes Bambang pursued consistently because of the economic consequences for the local population and has finally been abandoned altogether. In the debates over heterodox ritual practices at Gunung Kemukus, economic interests and, in the broadest sense, general welfare form the basis for political decisions, not Prostitutes Bambang all abstract religious values, which would have to be enforced against the will of the majority of the local population.

In other words, politics is directed at bridging opposites and not at enforcing Prostitutes Bambang religious ideals. The underlying principle here can also be transferred to another of the pilgrimage sites presented earlier.

These similarities include the fact that the sexual act is preferably performed with an illicit partner with a person to whom one is not married , under the free sky before the eyes of the gods , at a sacred site if possible, on a grave or in a cemetery and—last but not least—as an integral part of ritual practices and not for reproduction purposes or even out of lust or love.

In Parang Kusumo, all responsible individuals, from the mayor to the imam to the juru kunciadmit to blocking out their moral and religious objections to ritual seks in favour of pursuing the economic benefits of a prosperous pilgrimage site. After all, these pilgrims have caused a considerable economic boom with their demand for goods and services: Parang Kusumo, for a long time little more than a stretch of beach near Parang Tritis, will engulf this community very soon.

Even at the tomb of Roro Mendut, the third pilgrimage site discussed in this article, economic considerations play a decisive role, albeit with different consequences. There, heterodox ritual practices such as ritual seks were massively suppressed after a boarding school Prostitutes Bambang by Prostitutes Bambang was built in the immediate neighbourhood for around Prostitutes Bambang hundred girls and a second boarding school for as many boys only a few kilometres away.

With the establishment of these boarding schools, an infrastructure has developed in the community that is geared entirely Prostitutes Bambang the needs Prostitutes Bambang these school children. There are a number of small shops selling school items, toiletries, clothing, shoes, snacks, soft drinks, and the like.

These shops generate tax revenues and jobs, which are obviously so important to the community that it is refusing to restore the earthquake-damaged tomb of Roro Mendut and to maintain the access roads to this sacred site. This shows the power of this Islamic mass organization, not least economically, which is used to exert pressure on the mayor and other community leaders. These local leaders tokoh masyarakat are bowing to this pressure for economic reasons—not because the majority of the local population had accepted the religious beliefs of Muhammadiyah and rejected the veneration of local saints.

To this extent, economic interests are decisive at these Prostitutes Bambang sites, albeit in quite different ways: the toleration of ritual seks in Parang Kusumo and, ultimately, also at Gunung Kemukus, contrasts with the suppression of these heterodox ritual practices at the tomb of Roro Mendut.

However, up to the present day, the norms and values of a dogmatic and scripturalist interpretation of Islam have not gained acceptance at the Prostitutes Bambang pilgrimage sites to the extent that the local population is prepared to tolerate economic losses for the sake of these values voluntarily, or Prostitutes Bambang to abandon these heterodox ritual practices entirely.

Artists band together to advocate for sex workers in Yogyakarta's Pasar Kembang. Bambang Muryanto. The Jakarta Post. Inevitably, allegations emerged about Bambang's private life. Perhaps Bambang had been finished off by a prostitute trying unsuccessfully to blackmail.

There are certain disadvantages in Prostitutes Bambang up these structures, as the profession, which for good reasons is considered the oldest in the world, cannot be forbidden, but only marginalized. Particularly in the case of prostitution, it is possible to identify far-reaching communalities in the reporting of the print media mentioned above.

The articles on ritual seks also give this impression, as they respond rather Prostitutes Bambang to demands for state intervention, tending to recommend social balance and Prostitutes Bambang self-regulation instead.

The commonalities Prostitutes Bambang are perhaps less surprising, given the fact that the media landscape of Indonesia including SoloposTempoKompasand The Jakarta Post Prostitutes Bambang controlled by a few consortia, most of whom are Prostitutes Bambang by members of the Suharto clan and their in part ethnic Chinese business partners, such as Anthony Salim or Dahlan Iskan Haryanto ; Ida The stakeholders involved are not interested in either a strict interpretation of Islam or in any state intervention, but in what they consider to be a free market and free competition.

The liberal economic positions mentioned here are also reflected in the coverage of Gunung Kemukus, which places Prostitutes Bambang emphasis on social and economic questions, while religious and moral issues tend to fall into the background somewhat. Therefore, the results of these transformations are not unitary, but normatively diverse and antagonistic, as they openly contradict the state-supported ban on public displays Prostitutes Bambang sexuality.

To sum it all up: The actors in these heterodox rituals are explicitly committed to Islam, but violate its principles; Islamic mass organizations protest against it, while Prostitutes Bambang manoeuvre between the fronts; the media report in a balanced-to-liberal way, and academics try to understand what is going on.

Who else would deal in such a polyphonic way with the phenomenon in question, if not a plural society? On mimesis as a magical act, see Frazer []—8 and Durkheim []— On mimesis in the ritual context, see Kramer; see also TaussigGebauer and WulfHennand Wulf Blog entry.

On the religionization of Islam and other belief systems such as Hinduism, Buddhism, and Christianity, see Hefner —3; on the revitalization of adat in ritual and political contexts, see, for example, AvoniusDavidson Prostitutes Bambang Henleyand Gottowik The term adat should not be reduced to local religious traditions, as it comprises many customary spheres of life. However, here adat is conceptualized in contrast to Prostitutes Bambang as a Prostitutes Bambang, scripturalized, and globalized form of religion.

On antistructure, subversion, and transgression in ritual contexts, Prostitutes Bambang also KoeppingRao and Hutnykand Donnan and Magowan However, the opposites mentioned are considered not only to be in contradiction to one another, but also complementary to each other. The ambivalent attitude of leading politicians in Central Java towards heterodox Prostitutes Bambang activities like ritual seks may Prostitutes Bambang evidence of the pressures Prostitutes Bambang competing religious and economic interests groups and the need to respond to shifting political circumstances.

However, the fact that the political decision-makers have successfully avoided a permanent clampdown at Gunung Kemukus is in line with the traditional Javanese concept of power following Anderson.

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For other publications Prostitutes Bambang shared and contested sacred sites that have resulted from this research, see Gottowik, a, b, and There are various, and in part contradictory, legends regarding these three sacred sites, which have been passed down orally. In what follows, I refer exclusively to those versions that are significant in the context of ritual Prostitutes Bambang.

The travelling gardener Nasional News The local authorities took action against this legend by distributing leaflets putting forward a desexualized counter-version see Pemerintah Kabupaten Sragen, no date.

The juru kunci at the grave of Pangeran Samudro, Hasto Pratomo, defines ritual seks in a remarkably gender-neutral way. That ritual seks are particularly effective when performed on seven consecutive Jumat Pon with the same partner is not deducible from the legends but, according to the pilgrims, an empirical finding see also Fuhrmann At the end ofthe authorities Prostitutes Bambang all karaoke bars and expelled most of the prostitutes.

The author of the passage just quoted, the Australian Aubrey Belford, has worked as Southeast Asian correspondent for the news agency Reuters. In Novemberimmediately after the authorities had banned ritual seks at Gunung Kemukus, in the four daily newspapers Kedaulatan RakyakKompasSoloposand Tempo alone more than one hundred articles appeared that Prostitutes Bambang critically and controversially the religious, social, and political background of these Prostitutes Bambang ritual practices and their embeddedness in Javanese society.

See the twelve newspaper articles mentioned in this article as examples. It is said about Ratu Kidul that she resides alone in her splendid palace at the bottom of the South Sea, surrounded only by other female spirits. Time and again, she fetches women and men who swim in the sea or walk on the beach to her realm, where they are drowned or forever lost. While the women must serve her in the palace, she makes the men sexually submissive see Schlehe Therefore, ritual seks in Parang Kusumo ultimately aims to Prostitutes Bambang the sexual desire of Ratu Kidul and her female spirits, a task that until recently Prostitutes Bambang performed by the rulers of the Mataram dynasty, but today is increasingly undertaken by male pilgrims at this sacred site.

Since Senopati, Hamengkubuwono X is the first sultan of the Mataram dynasty to live in a monogamous marriage. From his association with his wife Ratu Hemas five daughters have emerged, but not a single son. He is currently trying to install his eldest daughter as heir to the throne, but is facing resistance on the part of his brothers.

The loss of power that is now threatening to occur is attributed by the Prostitutes Bambang population, in so far as it is traditionally oriented, to the Prostitutes Bambang that Hamengkubuwono X has not adequately fulfilled his obligations towards Ratu Kidul.

See Fic and Levenda ; for different perceptions of Central Javanese temple complexes and tantric practices, see Sumiarni et al.

See also Eliade See Bharati —68, Eliade —76, and Prostitutes Bambang —63; also Chalier-Visuvalingam —2 Prostitutes Bambang Young References to the former spread of this Prostitutes Bambang mention tantric texts from the kakawin and tutur tradition, which, although they have disappeared on Java, remain in use, at least in part, on Bali.

For a discussion of these texts, see RubinsteinCreese and Bellows and Creese ; see also Nihom While the bedhaya dance Prostitutes Bambang performed at the court of the Prostitutes Bambang of Surakarta to this day Florida Prostitutes Bambang, at the court of the sultan of Yogyakarta this has not been the case since the s. Little is known so far of the reasons for the disappearance of this dance from this kraton Hughes-Freeland — Blog entry, No other daily newspaper has reported on the events at Gunung Kemukus in more detail.

This is why the reporting in Solopos is carefully analysed in what follows. By way of comparison, the reporting on this phenomenon in Tempowhich Prostitutes Bambang almost 30 articles in the same period, Prostitutes Bambang also consulted. Since autumn the practices at Gunung Prostitutes Bambang are under pressure again: all karaoke bars were closed and most of the prostitutes expelled.

But the pilgrims continue to perform ritual seks —under the eyes of the authorities. Islamization is Prostitutes Bambang here Prostitutes Bambang a dynamic process that aims at the scriptualization, purification, and dogmatization of Islam.

According to many observers, this process accelerated in Indonesia in the s, Prostitutes Bambang an irreversible process of the extinction of traditional beliefs and practices adat by a globalized Islam a global religion, or agama. However, there are also historians and anthropologists who have always emphasized, like this contribution, Prostitutes Bambang Islamization in Indonesia is not normatively unitary, but antagonistically plural.

For a discussion of shame and its significance in Balinese and Javanese culture, see, for example, Geertz —3 and Keeler Abboud, Patrick Sex mountain. Anderson, Benedict Ithaca and London: Cornell University Press. Arnez, Monika Frankfurt am Main etc. Avonius, Leena Barth, Fredrik Balinese worlds. Beatty, Andrew Varieties of Javanese religion. An anthropological account. Cambridge: Cambridge University Press. A shadow falls in the heart of Java.

London: Faber and Faber. Becker, Judith Gamelan stories: Tantrism, Islam, and Prostitutes Bambang in Central Java.

Arizona: Arizona State University. Behrend, Timothy Sex and sexualities in contemporary Indonesia: Sexual politics, health, diversity and representation. London and New Prostitutes Bambang Routledge.

Operation Rescuing Rahab - Joshua 2 - with Dr. Bambang Budijanto [Biblical Leadership Series]

Bharati, Aghenanda The Tantric tradition. London: Rider. Blackwood, Evelyn Boon, James Affinities and extremes. Bourdieu, Pierre The logic of practice. Stanford: Stanford University Press. Braginsky, Prostitutes Bambang Bruinessen, Martin van Prostitutes Bambang Julia Day Howell eds London and New York: Tauris.

Chalier-Visuvalingam, Elizabeth Creese, Prostitutes Bambang Women of the kakawin world: Marriage Prostitutes Bambang sexuality in the Indic courts of Java and Bali. Armonk: M. Creese, Helen and Laura Bellows Davidson, Jamie S. The revival of tradition in Indonesian politics: The deployment of adat from colonialism to indigenism. London: Routledge. Donnan, Hastings and Fiona Magowan eds Transgressive sex. Subversion and control in erotic encounters.

Oxford Prostitutes Bambang New York: Berghahn. Durkheim, Emile []. Frankfurt am Main: Suhrkamp.

Efendi, Yusuf Eliade, Mircea Yoga—Unsterblichkeit und Freiheit. Frankfurt am Main: Insel. Emigh, John Masked performance. The play of Self and Prostitutes Bambang in ritual and Prostitutes Bambang. Philadelphia: University of Pennsylvania Press. Fic, Victor M. Indonesia: The origin and evolution of its pluralism.

From the Hindu-Buddhist era, through the Islamic period to a modern secular state. Three volumes. New Delhi: Abhinav Publications. Florida, Nancy K. Fox, James Honolulu: Asian Studies Association.

Frazer, James George []. Der goldene Prostitutes Bambang. Reinbek bei Hamburg: Rowohlt. Fuhrmann, Klaus Formen der javanischen Pilgerschaft zu Heiligenschreinen. Gebauer, Gunter and Christoph Wulf Stuttgart: Kohlhammer. Geertz, Clifford The religion of Java.

Chicago: The University of Chicago Press. New York: Basic Books. Prostitutes Bambang, Zeinaldi Gliszczynski, Vanessa Julia von Gottowik, Volker Die Erfindung des Barong. Berlin: Reimer.

Journal of Social Issues in Southeast Asia 25—— Gottowik, Volker a ed. Dynamics of religion in Southeast Prostitutes Bambang. Magic and modernity. Amsterdam: Amsterdam University Press.

First	City	State	Code	Whores	Skank	Whores
Prostitutes Bambang	Bambang	Cagayan Valley	PH	1030	yes	no
16.07.2010	MNJD	24	78	MNJD	40	60
28.01.2018	MNJD	84	51	24	yes	MNJD

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