Turun Melayu: Konstruksi Identitas Orang Dayak Muslim di Desa Kuala Rosan Kalimantan Barat

The province of West Kalimantan is known as a province inhabited by Dayak etnhnic. However, it cannot be denied that Malay also became the ethnic group dominated the province. The existence of Malay also brings new religion to Dayak, namely Islam. The conversion of the Dayak religion into a Muslim certainly has cultural consequences. Dayak customs that are in part contrary to Islamic teachings must certainly be abandoned. Going down to Malays is the choice of Dayaks when they embrace Islam. Religious conversion is also followed by the conversion of culture, thus forming a new cultural community that is different from the Dayak and at the same time different from the Malays.

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The Religious Conversion Process Among the Sidāma of North-East Africa

Africa ◽

10.3366/afr.2002.72.4.598 ◽

2002 ◽

Vol 72 (4) ◽

pp. 598-627 ◽

Cited By ~ 5

Author(s):

John H. Hamer

Keyword(s):

East Africa ◽

Closed System ◽

Religious Conversion ◽

Conversion Process ◽

Beliefs And Practices ◽

Reciprocal Exchange ◽

North East ◽

New Religion ◽

Exchange Relations

AbstractThis article analyses the conversion process and the experiences of the Sidāma, in being proselytised by Protestant missionaries in an attempt to integrate them into the modernising Ethiopian state. The conversion process is considered in terms of reasons for accepting or rejecting the new religion. A minority of Sidāma are shown to have changed from old beliefs and practices, partly because of the ease of moral reinterpretation and secular incentives, but primarily because of dissatisfaction with reciprocal exchange relations with indigenous spirits and a desire to transcend the finality of death. In advancing this proposition it rejects the possibility of Sidāma beliefs as constituting a closed system of cosmology. Though Islam is also present in the region, for political and economic reasons it has been less attractive to prospective converts than Christianity.

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Afterword and Concluding Thoughts

The Subhedar's Son ◽

10.1093/oso/9780190914042.003.0005 ◽

2019 ◽

pp. 185-210

Author(s):

Deepra Dandekar

Keyword(s):

Ethnic Group ◽

Family Life ◽

Social Group ◽

Religious Conversion ◽

Social Stigma ◽

Colonial Period ◽

Early Christian ◽

Early Colonial ◽

Christian Families ◽

Family Associations

The concluding chapter summarizes all the conceptual questions raised while analysing the topic of religious conversion in nineteenth-century Maharashtra. Using personal experience, the author explores whether Marathi Brahmin Christians could be considered an ethnic group in the early colonial period. Using arguments from the preface of this book, the author discusses how social stigma created family life and family associations among early Christian converts who converted and intermarried within and across colonial missions to form a separate social group that was outside both Marathi and Brahmin identity, and colonial identity. While this intellectual burgeoning group of Brahmin Christians did not survive after independence, their vernacular expressions of Christian piety constituted important notions about religious modernity in the colonial period. Finally, the author discusses how conversion became a mode of communication within Christian families that becomes inherent expressions of articulating dissent.

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Syncretic Heritage of Bawakng Tradition for Salako Dayak (Bawakng as a Supreme Shrine)

JURNAL BORNEO AKCAYA ◽

10.51266/borneoakcaya.v3i2.74 ◽

2016 ◽

Vol 3 (2) ◽

pp. 42-49

Author(s):

Albertus

Keyword(s):

Southeast Asia ◽

Ethnic Group ◽

Religious Beliefs ◽

Local Community ◽

Belief Systems ◽

Belief System ◽

West Kalimantan ◽

Nation States

Salako is the ethnonym denominating the ethnic group which straddles the border of two nation-states, Sarawak, Malaysia and West Kalimantan, Indonesia. The belief system of this community including to Bawakng traditions have been syncretized through inter-mingling with Hindu’s beliefs during the Indianization of Southeast Asia. Bawakng is a mountain which is mythologized as the homeland of supreme dieties of Dayak Salako. Meanwhile, in Hindu’s belief, Himalaya is a mountain as a supreme shrine. Both of these belief systems highly considered the big highest mountains as the homeland of supreme dieties. This syncretism can be seen in Salako religious beliefs, livelihood, customs and traditions. Local community believes that Bawakng Mountain is the shrine of the supreme deities. It also represents how Salakos construe themselves based on their Bawakng cosmogony. Salako and Hinduism have a belief in multiple deities, which are assembled into a pantheon, Bawakng for Salako and Himalaya for Hindu.

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HAMBATAN KOMUNIKASI ANTAR ETNIS ETNIS DAYAK, MELAYU, DAN TIONGHOA DI KOTA PONTIANAK

10.31227/osf.io/gphwd ◽

2017 ◽

Author(s):

Sinta Paramita ◽

Rose Mita Carissa

Keyword(s):

Ethnic Group ◽

Intercultural Communication ◽

Communication Barriers ◽

Mutual Respect ◽

West Kalimantan ◽

Descriptive Research ◽

Interethnic Conflict ◽

The Face ◽

Qualitative Descriptive ◽

Mutual Tolerance

This study aims to determine how the expectations of each ethnic group in maintaining the issue of harmony of inter-ethnic life in the Province of West Kalimantan, especially in Pontianak City which consists of the majority of Dayak ethnic, Malay, and Tionghoa. Multiethnic life in Pontianak often creates various conflicts that occur interethnic. This research is a qualitative descriptive research. In this study the authors linked several theories of intercultural communication and identified communication barriers such as Stereotype, Etnocentrism, and others. In this study found that interethnic conflicts can arise due to the absence of open minds in the face of differences, the lack of mutual tolerance and mutual respect among ethnic groups. In addition, communication barriers also become one of the factors arising the interethnic conflict.

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Analyzing the transitions from ethnicity to civilization

Addaiyan Journal of Arts, Humanities and Social Sciences - Volume-1: Issue-10 (December, 2019) ◽

10.36099/ajahss.3.5.2 ◽

2021 ◽

pp. 13-23

Author(s):

Dr. Abdul Rasul Valizada

Keyword(s):

Ethnic Group ◽

Ethnic Groups ◽

Human Beings ◽

Cultural Community

Ethnicity and central ethnicity are central issues in sociology and have been analyzed by sociologists from different angles. Ethnicity or ethnic group is a group of human beings whose members have the same or common ancestral characteristics and origins. Ethnic groups also often have cultural, linguistic, behavioral, and religious commonalities that may be traced back to their ancestors or to other factors; Thus an ethnic group can be a cultural community. The concepts of nation and nationality are closely related to the concepts of ethnic group and ethnicity, but in political societies it imposes a different meaning

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Islam, Kristen, dan Aruh: Agama Baru dan Perubahan Agroekosistem Peladang Dayak Loksado, Kalimantan

JSW Jurnal Sosiologi Walisongo ◽

10.21580/jsw.2018.2.1.2481 ◽

2018 ◽

Vol 2 (1) ◽

pp. 83

Author(s):

Moh. Soehadha

Keyword(s):

Religious Conversion ◽

Influential Factors ◽

Swidden Cultivation ◽

New Religions ◽

Depth Interview ◽

Islam And Christianity ◽

The Government ◽

The Impact ◽

New Religion ◽

Special Region

<p>This article focuses on the influence of new religions (Islam and Christianity) to the changing of agroecosystem in Dayak Loksado. In line with the government policy in employing modern agricultural farming, spreading new religions (Islam and Christianity) have affected the changing of traditional farming to the modern one. This research aims to know the influence of religious conversion in an agroecosystem in Dayak Loksado and several influential factors and also the impact of that system. Using qualitative as an approach, the data are collected from in-depth interview focused on special region named Balai Padang, Malinau, Loksado. The result of this research shows that conversion to a new religion has changed agroecosystem in Dayak Loksado in terms of belief and practice for some people. Moreover, swidden cultivation or nomad agriculture has changed into a permanent one gradually. There are several influential factors decreasing of a local field for paddies and availability of field for rubbers and palms plantations.</p>

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Dayak Kaharingan di tengah perubahan sosial ekologi dan praktik perpindahan agama di pedesaan Kalimantan Tengah

Jurnal Masyarakat dan Budaya ◽

10.14203/jmb.v22i1.939 ◽

2020 ◽

Author(s):

Nindyo Budi Kumoro

Keyword(s):

Religious Conversion ◽

Minority Group ◽

Ecological Change ◽

Swidden Cultivation ◽

Beliefs And Practices ◽

Forest Exploitation ◽

Minority Religion ◽

Individual Household ◽

New Religion

This paper tries to explain the relation between social-ecological change and the phenomenon of religious conversion in a minority group in Indonesia. The case study is the Dayak community religion in Central Kalimantan, Kaharingan, with 'world' or 'official' religions such as Christianity, Catholicism, or Islam. The study of Kaharingan in this paper is placed in the context of Kalimantan as an object of resource expansion with massive intensity by the global economic capitalist chain. Forest exploitation and local gold mining activity from outsiders urged Dayaks to participate in new economic patterns, which caused swidden cultivation to become inaccessible to villagers and began to slowly be abandoned. This has implications for the transformation of the Dayaks in perceiving their relationship with the natural environment, a relationship that was previously the basis of Kaharingan religious beliefs and practices. Based on my ethnographic research in the rural Dayak community upriver Katingan, this paper shows that the religious conversion from Kaharingan to a new religion is more driven by social and economic morals that emphasize individual-household relations rather than the communal-collective pattern as before. This paper also argues that although traditional beliefs have slowly been abandoned, the practice of Kaharingan ceremonies is still held intensively for different purposes.Keywords: Minority religion, socio-economic and ecological change, religious conversion Abstrak Artikel ini berupaya menunjukkan relasi perubahan sosial-ekologi dengan fenomena perpindahan agama pada kelompok minoritas di Indonesia. Studi kasus dalam tulisan ini adalah agama masyarakat Dayak Kalimantan Tengah, yakni Kaharingan, dengan agama ‘dunia’ atau ‘resmi’ seperti Kristen, Katolik, maupun Islam di sana. Kajian mengenai Kaharingan di sini diletakkan dalam konteks Kalimantan sebagai obyek dari ekspansi sumber daya dengan intensitas yang massif oleh rantai ekonomi kapitalisme global. Eksploitasi kayu maupun pertambangan lokal dari pihak luar mendorong orang Dayak turut berpartisipasi dalam pola ekonomi baru menggeser perladangan berpindah ke posisi yang tidak menguntungkan. Hal ini turut mendorong perubahan orang Dayak dalam memaknai relasi mereka dengan alam sekitar, relasi yang sebelumnya menjadi basis kepercayaan dan praktik agama Kaharingan. Dengan mendasarkan pada hasil riset etnografi pedesaan Dayak di hulu Sungai Katingan, tulisan ini menunjukkan bahwa perpindahan agama dari Kaharingan ke agama baru lebih didorong oleh moral sosial dan ekonomi baru yang menekankan relasi individu-rumah tangga dari pada komunal-kolektif seperti sebelumnya. Tulisan ini juga ingin menunjukkan meskipun kepercayaan lama telah ditinggalkan, namun praktik upacara Kaharingan tetap digelar dengan intensif meskipun untuk tujuan yang berbeda. Kata kunci: Agama minoritas, perubahan material-ekologi, perpindahan agama

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Asimilasi Sosial Muallaf Tionghoa di Kecamatan Pontianak Barat Kota Pontianak

Al-Hikmah ◽

10.24260/al-hikmah.v11i1.821 ◽

2017 ◽

Vol 11 (1) ◽

Author(s):

Baharuddin Baharuddin

Keyword(s):

Economic Benefits ◽

Social Condition ◽

Religious Support ◽

Public Care ◽

West Kalimantan ◽

Good Communication ◽

Public Figures ◽

Relationship Model ◽

Assimilation Process ◽

New Religion

This research aims at describing a social assimilation of Tionghua muallaf (converted Muslim) residing in West Pontianak County, Pontianak City of West Kalimantan. There are several important findings of this work with regards to the Tionghua muallaf including; Social Condition Group of Tionghoa Muallaf In West Pontianak District, Assimilate Process of Tionghoa Muallaf After Entering Islam, and Resistances Group of Tionghoa Muallaf.The social condition of the muallaf suggests that they convert to Islam due to several reasons including their new marital life, receiving hidayah (guidance) from Allah, having knowledge about Islam before converting to Islam, having seen the benefits and changes in their life such as satisfaction, peace, prosperity, patient, high respect to gifts from Allah and wanting to have a better life and clean heart in life.The converting process includes through religious clerics, the local offices of religious affair (Kantor Urusan Agama), extended parents and respected public figures; the assimilation process of the Tionghua muallaf shows that the Tionghua muallaf have not had better social relationships with their Muslim neighbors, not been courageous enough to practice their Islam in public sphere, not done better assimilation within their new communities and not decided their direction of their new life with Islam; the discussion of constraining issues of the Tionghua muallaf to indicate that they practice close relationships within them, do not have jobs, do not have good motivations of life due to their lacks of hard work courage, they are low respect to their opportunities and self-capabilities, selfish and less public care, good communication, less understanding of their new life, do not have enough time to study Islam due to the limitation of available teachers, practice Islam with instant hopes, think about economic benefits in all activities and are less involved in both formal and informal religious support institutions.Based on the above findings the work proposes some important recommendations including (1) it is important to encourage/develop a better relationship model; (2) it is also important to encourage/develop an Islamic and based-on-Qur’an-and-Hadist environment for the Tionghua muallaf; (3) if there are any problems and issues related to practicing Islam the muallaf should soon ask Islamic clerics and teachers; (4) it is important to give guidance and care to the muallaf having low courage to maximally practice their new religion; and (5) there should be a call to practice harmonic life within the Tiongoua muallaf with better daily interaction, care and hospitality.

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Marriage and Religion: Dynamics of Religious Conversion in Marriage and The Advancement of Community Religious Life Perspective of Religious Psychology and Sociology (Study in Lumajang Regency)

Dialog ◽

10.47655/dialog.v44i1.422 ◽

2021 ◽

Vol 44 (1) ◽

pp. 51-66

Author(s):

Muhammad Aminuddin Shofi

Keyword(s):

Social Support ◽

Religious Conversion ◽

Religious Life ◽

Religious Observance ◽

Strong Belief ◽

Surrounding Environment ◽

Religious Psychology ◽

New Religion

This study analyzes how and why interfaith couples tend to return to their religions after marriage. The results showed that the choice of interfaith couples to embrace their partner’s religion at the time of marriage is necessary, because they saw that their new religion provides attractive rewards (marriage). The discovery of the converters who later reverted to their original religion indicated that the religious conversion was carried out for the purpose of marrying their partners only. There were three reasons for the conversion: a) A strong belief in the original religion so that it is difficult to completely convert to a new religion when getting married. b) Freedom of religious observance given by the spouses and the families becomes social support which makes the converters remain calm and confident about their actions. c) The surrounding environment is also the reason as to why conversion occurs; the religion of the majority of the surrounding community can also influence conversion to the original religion. Penelitian ini akan menganalisis bagaimana dan apa alasan pasangan beda agama melakukan konversi agama kembali pasca perkawinan. Hasil penelitian menunjukkan pilihan pasangan beda agama untuk memeluk agama pasangannya ketika menikah adalah sebuah keniscayaan, sebab mereka melihat agama baru yang dianut memberikan reward yang menarik (menikah). Ditemukannya pelaku konversi yang kemudian kembali menganut agama asal menandakan konversi agama yang dilakukan tidak sungguhan, hanya sebatas untuk dapat mengawini pasangannya. Ada tiga alasan tindakan konversi yang dilakukan informan penelitian: a) Kuatnya keimanan pada agama asal sehingga sulit untuk harus secara total melakukan konversi agama ketika melangsungkan perkawinan. b) Kebebasan dalam menganut agama yang diberikan oleh pasangan dan keluarga menjadi dukungan sosial yang menjadikan pelaku konversi tetap tenang dan percaya diri atas tindakannya. c) Lingkungan sekitar juga menjadi alasan pelaku konversi, agama mayoritas masyarakat sekitar juga dapat mempengaruhi tindakan konversi pada agama semula.

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