| Title | : | Memayu-Hayu Bagya Bawana: the History of Sapta Darma Movement in Indonesia 1952-2006 |
| Author | : | Chandra Utama (CRCS, 2007) |
| Keywords | : | Sapta Darma, history, revelation, occult power neutralizing practice, healing practice, anti-occultist movement, polytheism, discrimination |
| Abstract | : | |
| Sapta Darma is one of the largest Javanese spiritual movements in Indonesia with hundreds of thousands of followers. Sapta Darma is scattered in a large part of the country and has been beyond the national boundary. From its early period of growth in the 1950’s to the latest development of the movement there have been several phases. Since the subject of aliran kebatinan (Javanese spiritual movement) is still a very sensitive issue in the country, discussion on the movement will be significant to give more understanding of the movement in the Indonesian context of religiousity, especially about the antagonistic relation between two competing powers, Islam and Kebatinan. Moreover, there is no study which specifically observes the historical phase and dynamic aspect of the movement.This thesis aims at exploring the historical dimension of the Sapta Darma movement, beginning from the founder’s revelatory experiences [Hardjosapuro or Sri Gutama] in Pare in 1952 up to the present time. It will show how such experiences became the basis for its spiritual praxis in the next phase of its development and highlight the process of promulgation both via mechanism of peruwatan (occult power neutralizing practice) and pangusadan (healing practice). Both practices characterize Sapta Darma as an anti-occultist and healing movement. That is to say, the Sapta Darma movement has won fame as a healing practice which strictly opposes the spirit of polytheism. The thesis also focuses on the interwoven relationship between character, chronology and the action matrix of the Sapta Darma movement in connection with the realm of spiritual consciousness, culture, society, and state. Dealing with contemporary developments, the exploration goes to the socio-political and cultural aspects (for instance, forms of discrimination, either done by state or “certain” [Moslem] communities) which have already suffered under movement. The expected contribution of this thesis is to create better understanding on the ways in which a Javanese spiritual movement can survive and develop in the changing sociopolitical and cultural context within Indonesian history. |
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Arsip:
Thesis Review
| Title | : | Kelenteng, Agama, dan Identitas Budaya Masyarakat Cina: Studi Kasus pada Kelenteng Tay Kak Sie, Semarang |
| Author | : | Fahmi Prihantoro (CRCS, 2006) |
| Keywords | : | identity, history, Chinese people, kelenteng |
| Abstract | ||
| Kelenteng is known as a praying place for Chinese-Indonesians, especially whose religion is Tri Dharma (Confucianism, Buddhism, and Taoism). As such Kelenteng is considered to be important in the study of Chinese culture in Indonesia. It is generally assumed that Tri Dharma is one of primary cultural identities for Chinese-Indonesians.This research is aimed at revealing the relationship between kelenteng and Chinese cultural identity, with a case study in Kelenteng Tay Kak Sie, Semarang. The research questions are (1) were there any changes in religious orientation of Kelenteng Tay Kak Sie? and (2) does Kelenteng Tay Kak Sie, with its religious activities and particular cultural materials, still express Chinese cultural identity? In order to answer these questions, this research tries to examine Indonesian political dynamics in relation to Chinese-Indonesians. Using historical approach, three major stages in the political history of Chinese people in the modern Indonesia may be identified. These are [1] the period before 1967 when Chinese-Indonesians were free to carry out their cultural and religious activities, [2] the period between 1967 – 2000 when the New Order Government banned Chinese cultural and religious activities through Keppres No. 14/1967), and [3] the period after 2000, when the Government put Inpres No 6 Tahun 2000 in place and Chinese Indonesians are allowed to practice their cultural and religious activities again. The research in Kelenteng Tay Kak Sie shows that to some extent this temple has become “the last resort” in preserving the cultural and religious identities of Chinese Indonesians in Semarang. This is evident at least in three aspects: (1) its persistent in the religious orientation (ideas), (2) slightly changes in religious activities, and (3) the least changes in the cultural materials as demonstrated by the building. This is indeed interesting, since during the period of oppression (1967-2000) many other kelentengs had been changed to become Buddhist temples. In such a latter temple, the Confucianism and Taoism aspects of the Tri Dharma were reduced and hardly presented. There are several factors that may explain why Tay Kak Sie has become the last resort to preserve the cultural and religious identities of Chinese-Indonesians in Semarang : its location, political will, temple characteristics, the strong Chinese community around the temple, and the religious teaching. |
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| Title | : | Discrimination Against a Religious Minority: A Case of the Existence of the Tolotang Community in Amparita Tellu Limpoe Sidenreng Rappang South Sulawesi |
| Author | : | Hasse J (CRCS, 2004) |
| Keywords | : | Tolotang, religious discrimination, religious minority, inter-religious relation, religion and state |
| Abstract | : | |
| This research aims to inquire about the existence of the Tolotang community and discrimination that is experienced by Tolotang in Amparita. There are two hypotheses proposed: (1) There are some factors that supporting the existence of Tolotang community even though Tolotang people live as a minority in their community. (2) There are also some discrimination experienced by the Tolotang which come not only from society but also from the government.This research is a field research which uses the qualitative approach. The object of research is followers of the Tolotang religion who live in Amparita and other places in Sidenreng Rappang regency. The research finds that the Tolotang people do a number of things to survive and develop until now. As strategies, the Tolotang cooperate with the outside community which is stable in the frame of Tolotang teaching, understand the Tolotang teaching, leadership and follower regeneration, avoid interfaith marriage, and affiliate with one of the recognized religions in Indonesia. However, the existence of Tolotang is not free from the kind of discriminations that come from society and government. The first discrimination is stigma that marginalizes Tolotang followers. It is from society that does not agree with Tolotang existence. The second is from Indonesia government through government policies that limit Tolotang followers in improving and practicing their teachings. | ||
| Title | : | Jalan Jalang Ketuhanan: Gatholoco dan Dekonstruksi Santri Brai |
| Author | : | Herusiswanto (CRCS, 2009) |
| Keywords | : | serat suluk gatholoco, literature, sufism, religion, and culture |
| Abstract | ||
| Serat Gatholoco is one of Javanese literatures that was written in the end of 19th century. Generally, it is still considered a controversial writing. It is often regarded as an immoralist writing that is sung to blasphemy Islam.This research is an effort to read the Serat Gatholoco intertextually in relation with other Javanese suluk texts. It means this reading is done with involve other Javanese suluk texts and certain sufistic views as a paradigm of the literature. In other words, the aim of this reading is to find the textual connection between Serat Gatholoco and other Javanese suluk texts. The textual connection is considered as a fundamental characteristic of traditional Javanese literature. The result of this research shows that if Serat Gatholoco is read intertextually, its discourses seem usual in front of other Javanese suluk texts or under the sufistic perspective. It means, Serat Gatholoco is just a piece of poem which sings the popular theme of Javanese suluk literature with, of course, its unique literary style. Even, the mode of Islamic life that is practiced by Gatholoco—the leading role of Serat Gatholoco—has a precedent in sufism. |
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| Title | : | Searching of Hindu Cultural Identity: Studies in the Hindu Community of Banguntapan, Bantul, Yogyakarta |
| Author | : | I Gde Jayakumara (CRCS, 2007) |
| Keywords | : | Banguntapan, Culture, Identity, Hindu |
| Abstract | ||
| The thesis focuses on how the Hindu community of Banguntapan comprising 200-300 individuals survives and even develops parallel with the existing traditions and the new rituals that represent the Hinduism introduced by the Balinese intellectuals with state legitimacy. In other words, the main theme raised here is the issue of Hindu identity because they deny converting to other majority religions in one hand and in other hand they also deny to embrace the kind of Balinese and Indian Hindus that are externally introduced as the main reference in their religious activities.The main theme is classified into two problems, which are: (1) How does the Hindu community of Banguntapan survive the encirclement? and (2) How does the Hindu community of Bangutapan react to the encirclement and even develop in it? The first question is answered using Berger’s triad dialectics theory consisting of: externalization, objectification and internalization. The dialectic relation results in a new religious institution, which is the temple in which the Hindu community of Banguntapan is socially at home. However, the triad dialectics causes the religious institution develops autonomously. Thus, the phenomena of homelessness of the community remain. The second question is answered using a dynamic syncretism theory as suggested by Ben Anderson. The theory does not spotlight the details of the psychological dynamics of the community and hence Nietzsche’s hermeneutics theory of the will to unity and the will to power is also used. Thus, the issue of the cultural identity of the Hindu community of Banguntapan is considered to be the process of becoming in which an intricate relation between the will to power (spirituality) and the will to unity (religion) exists. In other words, the community uses in one hand the reference of Javanese traditions as the exercise to empower themselves, while at the same time commits a self-fusion by embracing the religion that both are directed to the achievement of a higher humanity quality. |
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| Title | : | The Phenomenon of Sampradayas within the Dynamics of Hinduism in Bali |
| Author | : | I Gusti Putu Gede Widiana (CRCS, 2006) |
| Keywords | : | sampradaya, dynamics, Hinduism, Balinese culture |
| Abstract | ||
| The topic of this paper is the phenomenon of sampradayas within Hinduism in Bali. Until now, very few social researchers have taken them into account. Therefore, I hope that I can disclose some important things related to social religious dynamics of the Balinese Hindu community since the appearance of sampradayas in the second half of the 20th century. The paper will explain the characteristics of three sampradayas, the response of Balinese Hindu to them, and their influence on the institution of Parisada and the institution of Desa Pekraman.The research is qualitative, using field observation, interviews with the respondents, participation in their activities, and collecting other important data. To understand the influence of sampradayas on the institution of Parisada and the institution of Desa Pekraman I collected information, which was reported and documented by the mass media. Then, I analyzed the data using the anthropology of religion’s theory. In the field, I find the facts that the appearance of sampradayas have caused different perceptions among Balinese Hindus, which generally can be separated into three types: those who accept the sampradayas as a spiritual messenger; those who ignore the existence of sampradayas; and those who are suspicious about their appearance, that they would be harmful to the Balinese Hindu order, which is handed down from generation to generation. The culminating point of that rejection is that the government banned a sampradaya in 1984. The suspicion was also present inside the religious institution of Hindu community, the Parisada, which manifested in the mahasabha or the general meeting. The attendants of the meeting did not come to an agreement as to Parisada’s attitude toward sampradayas. On one side, some went Parisada to facilitate the sampradayas while the other side is the opposite. The conclusion is that the appearance of sampradayas in Bali has been causing different opinions within the society and within the institution of Parisada. |
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