By Charles E. Farhadian
Although over 80 percentage of the rustic is Muslim, Indonesia is marked by means of a unprecedented range in language, ancestry, tradition, faith and methods of lifestyles. This ebook specializes in the Christian Dani of West Papua, supplying a social and ethnographic background of crucial indigenous inhabitants within the bothered province. It provides a desirable evaluation of the Dani’s conversion to Christianity, analyzing the social, spiritual and political makes use of to which they've got positioned their new religion.
Based on self reliant study performed over decades one of the Dani humans, the booklet offers an abundance of recent fabric on spiritual and political occasions in West Papua. Underlining the center of Christian-Muslim rivalries, the publication questions the destiny of faith in late-modern times.
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Additional resources for Christianity, Islam and Nationalism in Indonesia (Routledge Contemporary Southeast Asia)
1992b: 13–14) With time the hopes that Indonesian officials would fulfill their promises by providing Dani highlanders with jobs, training, and other “advantages” would be dashed as the government’s words were never realized. SARA and the rise of Dani “orang bodoh” The New Order’s disregard of ethnicity, religion, and race in its attempt to realize visi keIndonesiaan in part reflected the nation’s blindness to ethnicity. Topics about Suku (ethnicity), Agama (religion), Ras (race), and Antar golongan (groups or classes) or SARA were prohibited by the New Order state, while the illusive notion of “Indonesianness” was apotheosized.
Pedagogically, missionaries focused on teaching and memorizing Scripture. Missionaries introduced a formal class schedule through the Adult Witness Schools, and early on introduced Bahasa Indonesia into the curriculum of highland Dani. The third leg of the missionary effort centered on the curative and healing work of medical intervention through the training of Dani clinic workers and the establishment of separate health clinics throughout Daniland. The introduction of modern medicine supplanted traditional healing practices and, for some Dani, confirmed the power of the gospel.
Conjoining of the concept of nabelan kabelan with the gospel message functioned like a flash point that spread like wildfire throughout the WD areas. The burning movement began among the Amungme, where the Roman Catholic mission was working, and then emblazoned through kinship ties to the Ilaga valley and then eastward until Pyramid, the borderline of WD and Grand Valley Dani (GVD) areas, where there was a major dialect boundary (Larson 1960a). According to the Dani, that the human-God was at the same time fully God and fully human meant that God had done the work that for centuries the Dani had tried so hard to accomplish themselves through ritual means, thus the indigenous notion of salvation was personalized and anthropomorphized.