Indigenous beliefs and state policies

Indigenous beliefs and state policies

Muhamad Ali, Lecturer, State Islamic University (UIN)
Syarif Hidayatullah Jakarta, muhamad@hawaii.edu

Why have indigenous beliefs survived in some parts of
Indonesia? Should state policies encourage their conversion to a
world religion? Indigenous beliefs do not seem to show any sign
of disappearing in Indonesia. Sometimes these are blended with a
major religion, as with the Aceh and Islam, and the Batak and
Christianity. Traditional religious groups are considered as
separate entries: See Acehnese belief, Balinese belief, Batak
belief, Borneon belief, Bugis Religion, Javanese belief and
Toraja belief.

In addition, there are remnants of isolated peoples who follow
a hunter-gatherer way of life with little cultivation. Examples
of these are the Sakkudei who live on the island of Siberut off
western Sumatra, the Kubu in the forests of Sumatra, the Punan in
Borneo (Kalimantan), and the Da'a of Sulawesi. Sumba is the only
island in Indonesia where a majority of the population adhere to
their traditional religion.

Many features of spirit beliefs have survived even after the
arrival of world religions and European nation-states. Their
survival has been caused by their own desire to preserve their
ancestors customs. As a general characteristic, there is a strong
connection between individuals and ancestors; they believe that
their forefathers' beliefs are good and thus necessary to
preserve.

In animism communities, the parents are used to teaching their
children about their beliefs without significant obstacles. They
live collectivism lives together so that they have enough time
and resources to teach their ancestors' beliefs. Though
indigenous beliefs are not missionary in nature, the parents
attempt to bequeath what they believe to their children and
families. They find it easier to give their children the
spiritual rather than the material. Spiritual inheritance for
them is more valuable than material things because it is more
enduring.

In addition, some of these minorities do not fully believe in
what outsiders (religious missionaries or state officials or
modern doctors) have told them to believe. "You, the outsider,
will not completely heal my disease", "When I am sick the
medicine you send won't heal all my sicknesses," they would say.
Since they believe that the illnesses come from supernatural
forces, they will not accept outside treatment unless they also
receive treatment by their own spiritual healer.

Spirit beliefs are very concerned with the some of the most
mundane matters. They tend not to be engaged with things that are
far away and untouchable. They are close to what is familiar:
dreams, health and disease, and death. They are not related much
to 'heaven', God as the creator, or written matters. Although
some beliefs, like that of Dayak peoples, are concerned with the
"Upper-world" as well as the Underworld, their conceptualization
remains simple and easy to grasp. It is also not difficult for
them to perform their rituals and offerings because they have
easy access to the materials they need: jungles, land,
plantations, stones and animals.

Spirit beliefs have been also flexible. For a number of
animists, different loyalties can be compatible. Despite the
encroachment of world religions and the nation-state, they don't
find it too difficult to show multi or dual loyalty.

There are also some external factors relating to the
government authorities and world religions. Spirit beliefs have
survived also because local and national authorities in Southeast
Asia in general, have had some kind of "good intention" to
preserve some elements of their customs.

The reasons behind this intention could be politics or
economics. Especially in terms of tourism, some beliefs and
customs are preserved, others are modified, while many others are
left behind and disappear. It is obvious that tourism in
Indonesia is one of the major sources of state revenues due to
the diversity and exoticism: Dances and art performances,
sculpture, clothing and fabric, and other interesting features of
spirit beliefs are all a major part of the tourist industry here.

World religions also have some elements of belief of the
"unseen", which many times coexists with indigenous spirit
beliefs. Many people who adhere to spirit belief systems have
converted in one way or another to one of the world religions but
they still may practice some of their previous rituals.

In this respect, the possible relationships between indigenous
beliefs and world religions are either coexistence or syncretism.
Both forms of interaction have, to different degrees, contributed
to the survival of indigenous beliefs.

Given the fact that indigenous beliefs have their own right to
survival, the Indonesian government should not force people to
incorporate themselves into any world religion. This suggestion
makes sense because there should be no compulsion in religion.
Every society has had its own value system which needs
recognition and respect.

If one were encouraged or obliged to convert to a particular
religion, while he or she is unwilling to, the quality and impact
of her or his religiosity would not be as strong as expected by
world religious leaders.

Unfortunately, many spirit beliefs are extinct due to the
government's policies. The Dayaks for example were forced to
adapt a religion which was acknowledged by the government. With
an eye more on unity of the Indonesian archipelago
(centralization), the government tends not to pay attention to
local beliefs. Yet, in the future, under the reform movement and
decentralization, there is some optimism to reverse that trend.
That is to create and apply policies that are on the one hand not
hampering national integrity and stability but on the other hand,
not destroying the existence of local beliefs.

This policies can include the establishment of administrative,
social, and cultural infrastructure which is more responsive to
the rights, responsibilities and needs of all the people,
irrespective of their beliefs, race or any other differences.

The forms of that general policy can be either 'official
recognition' or 'pillarization'. The first policy means to grant
spirit believers the official status as a public institution with
regard to their religions. They would be given the rights to
pursue their beliefs and rituals, to get married, to make feasts,
and to have an access to state money. Although this can be
criticized as bureaucratization, the purpose is to give all the
existing beliefs equal status and opportunities.

The second policy signifies that the government can create
cultural enclaves in which spirit beliefs are preserved and free
from destructive outside forces. An ideal sub-culture pillar is
when each spirit belief community is able to live their whole
life from birth until death according to their own ethical
standards.

The underlying assumption of both policies is that religious
pluralism is not merely de facto, but also de jure. Any kind of
discrimination must be minimized and there should be no
imposition against minorities.

Modern concepts of religious freedom should also include
spirit beliefs. Indigenous beliefs and all the existing old and
new religions, should be given an equal space to express their
own beliefs, as longs as they do not harm the freedom of others
and as long as they are responsible.

The writer is a PhD history student and an East-West Center
Fellow in Hawaii, U.S.