MLKI: Followers of the Burned Padepokan Include Syncretism

The Presidium of the Indonesian Supreme Council of Beliefs (MLKI), Engkus Ruswana, stated that the followers of Padepokan Saung Taraju Jumantara in Kampung Babakan Salak, Purwarahayu Village, Taraju District, Tasikmalaya Regency, West Java, who were assaulted by a mob over heresy accusations, do not qualify as adherents of indigenous beliefs. Instead, they practise syncretism, or a fusion of religious streams with ancestral traditions.

Engkus exemplified syncretism within Islam, where adherents follow Islamic sharia, such as performing prayers, while also practising ancestral traditions. Syncretism, he said, is evident in the Yogyakarta Palace and the Cirebon Sultanate.

“If they still follow Islamic sharia, then that person is not a pure indigenous belief adherent, but falls under syncretism,” said Engkus, contacted by telephone on Monday, 6 April 2026.

The followers of Padepokan Saung Taraju Jumantara in Kampung Babakan Salak, Tasikmalaya Regency, became victims of a mob rampage accused of spreading a deviant stream on Wednesday night, 1 April 2026. A group of people burned a structure resembling a pavilion in the middle of a rice field owned by the padepokan’s leader. The mob also forced the padepokan’s followers to recite the shahada and threatened to kill them.

A witness, who requested anonymity for safety reasons, showed videos of the pavilion burning and the coercion of padepokan followers to recite the shahada. The pavilion was engulfed in flames and cordoned off with yellow police tape. The witness also displayed a resident statement rejecting the padepokan’s presence.

Padepokan Saung Taraju Jumantara has dozens of members from 30 households. Among the followers of Padepokan Saung Taraju Jumantara, they still list Islam in the religion column on their Identity Cards (KTP). They also perform prayers. However, in daily life, they practise ancestral teachings known in indigenous beliefs.

They often discuss the importance of honouring Sunda ancestors who teach compassion and prohibit the exploitation of nature. They believe in ancient Javanese philosophy known as sedulur papat lima pancer. The concept involves controlling anger, lust, and greed, including prohibitions against damaging the environment. They follow the Pikukuh Sunda teachings.

“Maintaining harmony between humans, God, and nature,” said a follower of Padepokan Saung Taraju Jumantara.

The companion of the Padepokan Saung Taraju Jumantara followers, Andi Ibnu Hadi, said the pavilion burning was the culmination of a 2024 demonstration rejecting the padepokan followers in front of the Tasikmalaya Regency Prosecutor’s Office.

Another trigger was a quarrel between padepokan followers and provocateurs on social media. As a result, the padepokan’s leader and followers received death threats. The padepokan followers were also forced to recite the shahada, a requirement for those intending to embrace Islam.

Andi said that Khobir, the padepokan’s leader, is part of the Wahidiyah group congregation that values Sunda cultural local wisdom. They practise respect for nature.

The Constitutional Court Ruling Number 97/PUU-XIV/2016, which tested the material of articles in the Population Administration Law, allows adherents of belief streams to list their convictions in the religion column on family cards (KK) and KTPs. Nevertheless, some indigenous belief adherents still list recognised religions in the KTP column for various reasons.

Engkus Ruswana said that indigenous belief adherents are widespread in various corners of Indonesia, including Tasikmalaya, before the 1960s. However, the 1965 humanitarian tragedy decimated indigenous belief adherents. That event caused many to hide their identities. They experienced persecution and discrimination as accused members of the Indonesian Communist Party.

The marginalisation of indigenous belief adherents, according to Engkus, did not only occur during the New Order regime but since the colonial era. Since then, ancestral religions that existed before Hinduism and Buddhism entered Indonesia were sidelined due to the hegemony of Abrahamic religions.

The sidelining of ancestral religions continued with changes in government regimes. Indigenous belief adherents had to hide. They were often labelled as deviant streams. The MK ruling brought fresh air for indigenous belief adherents due to recognition.

However, said Engkus, not all indigenous belief adherents dare to change their identities on their KTPs. Some still list government-recognised religions. In urban areas, according to Engkus, some indigenous belief adherents dare to openly reveal their identities. The situation differs for those living in rural areas. “There is trauma and fear,” said Engkus.