This volume is divided into three main parts. The first part, Chapters 2 and 3, provides an overview of signs in the village of Pamijahan. Chapter 2 describes Pamijahan as a cultural domain and a modern political entity within the Republic of Indonesia. Chapter 3 describes in philological style the most important signs appearing in traditional written narratives. The discussion focusses on the manuscripts found in the village of Pamijahan and in neighbouring areas that are perceived by villagers as important references.

The second part of the volume, Chapter 4 to 7, examines the references of the signs, whether these appear in written or oral narrative form, in artefacts or in social performance. Chapter 4 describes the references of narratives based on their internal and external properties. The chapter argues that the formal synchronic and pragmatic regulation of the narrative of the ancestors is expressed schematically and iconically in the social structure of the village. Chapter 5 discusses a further implication of the references of narratives described in Chapter 4. In essence, this chapter argues that iconic signs are related to the itinerary of journeys undertaken by Shaykh Abdul Muhyi, the founding ancestor of the village. These signs become the references of the narratives of space. Chapters 6 and 7 discuss the nature and meaning of Sundanese Sufi narratives in the villagers’ context. I argue that these narratives of Sufism not only connect the village to the wider world of the orders (tarekat) and of Sufi teachings but also have profound symbolic significance for those who hold the manuscripts in their possession. In sum, the second part of the volume examines the semantic dimension of narratives in the village. I argue that the references of the narratives are heavily contextualized by various modes and actions. The meaning of signs is not fixed and can appear in various modes of semiosis.

The third part of the volume examines the interpretants or the process of negotiation between people and the sacred signs in narratives by focusing on the phenomena of a Sufi order (tarekat) in Pamijahan and of pilgrimage (ziarah). Both tarekat and ziarah provide a dense web of signs and agencies. The main argument of these chapters is that the relationships between custom or tali paranti, religion and the people are complex. The concept of ibadah, the issue of precedence, popular practices, and external influences are all intermingled and shape the villagers’ daily activities. Through these narratives, people try to comprehend this scattering of signs.