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Dayak religion and adat
1. Dayak religion/Kaharingan
Dayak is “a term refers generically to the indigenous inhabitants of
Borneo (Baier 2007)” in both Indonesia and Malaysia. This powerpoint
focuses specifically on the Indonesian Dayak religion and
custom(especially the Ngaju Dayaks).
2. Dayak Kaharingan is an original Indonesian
religion/agama lokal
• In the Ngaju community they are
led by a high God named Hatalla
or Ranying Hatalla Langit who
worked with his equal in the sea
Jata.
• In Indonesia today there are still
some animist religions or agama
local held under the category
kepercayaan or belief.
3. Faith in One God and Religious Status
• To become an official religion in
Indonesia the first point is to
incorporate the first principle of
Pancasila (the five principles of the
nation).
• That is to have belief in Almighty God
which was recognised as Hatalla for
the Dayaks
• Secondly religious status is being
recognised as an organised religion
• The Dayaks fit this now by having a
sacred text, weekly rituals and other
structures similar to organised
religions(Beier 2007).
4. Separation of adat (custom) and agama
(religion)
• Originally, for the Dayaks adat and
agama were part of one complete
system (Schiller 1987) but during
the Dutch colonial period there
was a fundamental split between
the two of them as Indonesia was
run to emphasise customary law
during the Dutch period.
• This split in Dayak society has led
to a debate between Dayak
Christians, Muslims and Hindu-
Kaharingans about the state of
adat.
5. The funerary procession as an example of
negotiating adat across religions
• Schiller (1987) discusses the
importance of a second funeral
in the advancement of the souls
to heaven.
• Among Christian Ngaju Dayaks
this has been replaced by an
alternative tiwah of “cementing
the graves”. (Schiller 1987)
6. Islam and Christianity among Dayaks
• Most Dayaks converted to
Christianity and some to Islam.
• Originally the Dayaks who
converted to Islam would be
considered Malay or Banjar
Malay; now there are those
who’ve kept their Dayak identity
while being Muslims.
7. Bibliography
• Martin BAIER (2007) The Development of a New Religion in Kalimantan,
Central Borneo, Asian Anthropology, 6:1, 169-182, DOI:
10.1080/1683478X.2007.10552574
• Schiller, A 1993, ‘Small Sacrifices: Cultural Change and Cultural Identity
among the Ngaju of Indonesia’, Oxford University Press: New York, USA.
• SCHILLER, A. L. (1987). DYNAMICS OF DEATH: RITUAL, IDENTITY, AND
RELIGIOUS CHANGE AMONG THE KALIMANTAN NGAJU (BORNEO,
INDONESIA) (Order No. 8725754). Available from ProQuest Dissertations &
Theses Global. (303558516). Retrieved from
http://search.proquest.com/docview/303558516?accountid=12528
• Kipp, R & Rodgers S (eds), 1987, ‘Indonesian Religions in Transition’. The
University of Arizona Press: US
Shifting from a kepercayaan (belief) community to a religious community (agama) required a variety of changes to their religious structure. Although this is not always the case as Hoskins (1987) shows a counterexample in the case of Marapu. Even with the emphasis on world religion in Indonesia with 6 religions taught in schools, Marapu gained official recognition on the KTP or identity cards on Sumba island. Marapu revolves around the belief in gods, ancestors (termed marapu), similar to pre-independence Kaharingan.
Image viewed 14 August 2016 from from http://www.lpkn.or.id/wp-content/uploads/2015/11/Pancasila-as-the-state-symbol.jpg
Prasad, K 2015, ‘Identity Politics and Elections in Malaysia and Indonesia: Ethnic Engineering in Borneo’ Routledge, United Kingdom.
Retrieved from https://books.google.com.au/books?id=Lrc0CwAAQBAJ&pg=PT208&lpg=PT208&dq=dayak+muslim+adat&source=bl&ots=0RrwjvZ9_Q&sig=Ac64utbW13I4N0xU-OVlKcI98mY&hl=en&sa=X&ved=0ahUKEwiWtrLZt7vOAhWJGJQKHSLYCtUQ6AEIKzAB#v=onepage&q=dayak%20muslim%20adat&f=false
Traditionally, they believed in Hatala as well as a goddess called Jata but Jata was relegated as well as the other sanghiang/dewa (gods, divinities) to fit into Pancasila’s tenet of one God. The Indonesian government recognised having a religion as being free from prosecution and a “agama identity marks one as a modern Indonesian citizen (Kipp, 1993, p.91). They went through another stage of organisation as during the New Order, only 5 religions were recognised meaning that they needed to connect with the Hindu Balinese movement and develop the aforementioned structures of organised religion. This also went through various influences as different groups along the Kahayan river were responsible for composing the religious doctrines of Dayak society (Prasad 2015).
Kipp 1996, ‘Dissociated Identities: Ethnicity, Religion, and Class in an Indonesian Society’, University of Michigan Press, USA, viewed 17 August 2016, https://books.google.com.au/books?id=b8OFC6RDKk0C&dq=inauthor:%22Rita+Smith+Kipp%22&source=gbs_navlinks_s
The Dutch emphasised adat law to the point where Islamic and other religious laws were minimised. An example of this in relation to Islamic law is where the Dutch limited Islamic law to marriage and ignored the religious courts until eventually brought a penghulu (meaning chief) to negotiate Islamic law in Indonesia but they always limited religious power to be lesser than their own, and delayed bringing it in(Lukito 2013).
Lukito, R, 2013, ‘Legal Pluralism in Indonesia: Bridging the Unbridgeable’, Routledge, viewed 17 August 2016: https://books.google.com.au/books?id=Nt8b24vZi-MC&dq=lukito+r+legal+pluralism+in+indonesia&source=gbs_navlinks_s
The term adat refers to a belief in “uniform traditions and law” and in the languages of Central Borneo this is spelt as hadat.
For example in ‘Tiwah,’ which is discussed below there are discussions regarding what can be and can’t be considered religious by Christians who wish to perform tiwah with water instead of pig’s blood but this is considered ‘pali’ or taboo leading to ritual downfall like in the original creation story (Schiller 1997).
Pancasila means the five principles and is a term from Sanskrit.
Pancasila requires belief in one God (“Ketuhanan yang Maha Esa”) and after the Orde Baru (New Order) it requires belief in one of the registered religions (Catholicism, Protestantism, Islam, Hinduism and the more recently added Confucianism).
Image viewed 13 August 2016: http://2.bp.blogspot.com/-syGk2Pg3Mic/U3cUORl4zbI/AAAAAAAAACg/Hoz3uTGhFKk/s1600/DSC_0318.JPG
The ritual is called raising a cross and Schiller (1987) mentions the commandment of honouring one’s parents (the Fifth Commandment). Christian Dayaks involved in tiwah state it to be Dayak ‘hadat’ to show respect for the dead and not offending to their religion even though they are involved in their own version of tiwah.
Image viewed 14 August 2016 : http://centralborneo.net/home/wp-content/uploads/2012/09/ancestors-remain-skull-1024x6871.jpg
Image viewed 10 August 2016, retrieved from https://s-media-cache-ak0.pinimg.com/736x/f3/c9/f4/f3c9f40f8c8758b87c13513fef6b2493.jpg
An example of Muslim involvement in Dayak custom is the establishment of the Ikatan Keluarga Dayak Islam to prove that Dayaks could be Muslim and Dayak as well (Prasad 2015).
All these sources focus on Dayak religion in Indonesian society or Indonesian religions and their relationship with local culture.