The development of a new religion in Central Kalimantan (1).

The development of a new religion in Central Kalimantan (1). For the last forty-five years, since Alfred Hudson began hisexcellent research in East Barito in the 1960s, and followed since thenby many others, religious manifestations in Indonesian Borneo have beenintensely studied, described, and explained by foreign observers andindigenous participants alike. (2) To understand these manifestations,reliable sources must be consulted. For instance, the present-daysituation should be assessed by adat specialists, religiousfunctionaries, or educated members of a community, and not be basedsolely on the observations of ordinary villagers. (3) if an event isremoved in time by more than one generation and living witnesses are nolonger available, it is necessary to consult archives and scholarlysources and books. (4) The religion at issue here developed among the Ngaju Dayaks in whatis today the Indonesian Province of Central Kalimantan Central Kalimantan (Indonesian: Kalimantan Tengah often abbreviated to Kalteng) is a province of Indonesia, one of four in Kalimantan - the Indonesian part of the island of Borneo. Its provincial capital is Palangkaraya.The province has a population of 1. . The Ngaju occupyareas along the southern Barito, the Minor Kapuas, the Kahayan, and theKatingan rivers, as well as parts of the Mentaya. Dutch explorers madefirst contact with this part of Bomeo by way of Banjarmasin, that is,through the Barito Delta to the southeast, in 1606. It was not until1817, however, that the Dutch were able to occupy parts of the southernBarito, an area inhabited mainly by the Bakumpai Dayaks, and Tanah Lautin the Province of South Kalimantan South Kalimantan (Indonesian: Kalimantan Selatan often abbreviated to Kalsel) is a province of Indonesia. It is one of four Indonesian provinces in Kalimantan - the Indonesian part of the island of Borneo. The provincial capital is Banjarmasin. . Why did it take them so long toestablish a colony? Although the Dutch possessed iron cannons, they also neededmotorized mo��tor��ize?tr.v. mo��tor��ized, mo��tor��iz��ing, mo��tor��iz��es1. To equip with a motor.2. To supply with motor-driven vehicles.3. To provide with automobiles. boats, initially steam vessels and side-wheelers, if theywanted to control the interior. Southeast Asian sultanates possessedcannons, but they were cast of bronze or brass and so overheated o��ver��heat?v. o��ver��heat��ed, o��ver��heat��ing, o��ver��heatsv.tr.1. To heat too much.2. To cause to become excited, agitated, or overstimulated.v.intr. afteronly a few rounds. The Dutch could fire their iron cannons up to ahundred times without overheating OverheatingAn economy that is growing very quickly, with the risk of high inflation. them (pers. comm., Heeresmuseum inLeiden, 1983). They began to use steam-powered boats in Southeast Asia Southeast Asia,region of Asia (1990 est. pop. 442,500,000), c.1,740,000 sq mi (4,506,600 sq km), bounded roughly by the Indian subcontinent on the west, China on the north, and the Pacific Ocean on the east. early in the nineteenth century. Up until then control was only possiblein coastal regions. With steamships, they could navigate up the Baritoas far as Muara Teweh during the rainy season. By 1830 security was established to the extent that Europeans couldsettle in Banjarmasin. Protestant missionaries took advantage of thispossibility. But since they had practically no chance to make progressin lslamized areas, they proceeded two to three days upriver into thevicinity of what is today Kuala Kapuas and established a mission amongthe Ngaju Dayak. By 1849, the missionaries began producing reports andbooks describing the culture and religion of the Ngaju. Scientists,often German (Becker 1849; Schwaner 1853/54), followed close behind themissionaries. Two mountain ranges in Central Kalimantan, the Schwanerand MUller, carry the names of German pioneers to this day. According to according toprep.1. As stated or indicated by; on the authority of: according to historians.2. In keeping with: according to instructions.3. early reports, Ngaju religion assigned cosmological cos��mol��o��gy?n. pl. cos��mol��o��gies1. The study of the physical universe considered as a totality of phenomena in time and space.2. a. orgeographical features to different deities. For instance, the uppermostheavenly sphere was believed to be controlled by the creator, Hatalla,who in interior areas was also called Hatara. The name's etymology etymology(ĕtĭmŏl`əjē), branch of linguistics that investigates the history, development, and origin of words. It was this study that chiefly revealed the regular relations of sounds in the Indo-European languages (as described suggests a Hindu derivation. Mahatara, also known as Bhattara Guru,refers to the Hindu God Shiva Shivaor Siva(shē`və), one of the greatest gods of Hinduism, also called Mahadeva. The "horned god" and phallic worship of the Indus valley civilization may have been a prototype of Shiva worship or Shaivism. (Scharer 1946: 16; Zimmermann 1969: 318,365). Later, when Dutch control expanded and Moslem influence grew, thename of the Creator God, and so also the name of the one high God today,was lslamized to "Hatalla." The earth's surface Noun 1. Earth's surface - the outermost level of the land or sea; "earthquakes originate far below the surface"; "three quarters of the Earth's surface is covered by water"surface and whatis underground belonged to the deity Kaloe, a female monster in the formof a one-breasted toad (Baier 2007: 6; see also the name of the townKluwa in South Kalimantan). In the course of time Kaloe was replaced byJata, another riverine riv��er��ine?adj.1. Relating to or resembling a river.2. Located on or inhabiting the banks of a river; riparian: "Members of a riverine tribe ... deity, who was also female and also in charge ofwater and the underground (Perelaer 1870: 5-6). However, Jata also seemsto have an Islamic flavor, for sacrifice in her name may not includepork, but only goat meat (Zimmermann 1969: 317-324). From 1935 until1960, the Ngaju venerated two high and central deities in parallel:Hatalla, the deity of the sky, and Jata, the deity of water and theunderworld (Baier 2007: 7, 21 and Scharer 1946: 22). During the colonial era still other deities were also venerated,for instance Pataho, founder and protector of villages (Baier 2007: 17).(5) Especially during headhunting headhuntingPractice of removing, displaying, and in some cases preserving human heads. Headhunting arises in some cultures from a belief in the existence of a more or less material soul that resides in the head. one placed oneself under hisprotection since Pataho was also in charge of war and defense. Eventoday one finds evidence of him in most Ngaju villages in CentralKalimantan, in the form of model houses placed on stilts This article is about the poles. For the type of bird, see stilt. For other uses, see Stilts (disambiguation).Stilts are poles, posts or pillars used to allow a person or structure to stand at a certain distance above the ground. in his name.Often inside such houses exotic objects can be found: for instance, amonkey-skull, a curiously shaped stone, or an object from a shipwreck shipwreck,complete or partial destruction of a vessel as a result of collision, fire, grounding, storm, explosion, or other mishap. In the ancient world sea travel was hazardous, but in modern times the number of shipwrecks due to nonhostile causes has steadily (Kuehnle-Degeler 1924: 111-114). About twenty years TWENTY YEARS. The lapse of twenty years raises a presumption of certain facts, and after such a time, the party against whom the presumption has been raised, will be required to prove a negative to establish his rights. 2. ago 1 discovered therusty replica of a cannon in such a hut. Perhaps it was possible, so Ithought, to see if it came from a Portuguese or a Dutch ship. Butsuddenly an old woman stood behind me and suggested that I offer abottle of beer to the cannon. Puzzled, I asked, "why beer?"This was an alcoholic beverage alcoholic beverageAny fermented liquor, such as wine, beer, or distilled liquor, that contains ethyl alcohol, or ethanol, as an intoxicating agent. When an alcoholic beverage is ingested, the alcohol is rapidly absorbed in the stomach and intestines because it does not , therefore haram For the municipality of Haram, see .For the technical Islamic legal meaning, see .The Arabic term ḥaram has a meaning of "sanctuary" or "holy site" in Islam. in islam. To this shereplied that the cannon was "Western" and that it was herfamily's Pataho who wanted beer for it, just as any"Westerner west��ern��eralso West��ern��er ?n.A native or inhabitant of the west, especially the western United States.WesternerNouna person from the west of a country or regionNoun 1. " would. In this way, this village guardian deity isassociated with objects from the past that are especially exotic, rareor curious. There are other deities, such as Sahor, Bapa Sangumang, InduSangumang, and others, who watch over different aspects of human life,like health, or wealth and well-being. Most important, however, is themighty Tempon Telon, who watches over the souls of the dead in theafterworld (Lumholtz 1920/1: 23; Scharer n.d.: 131, Ugang 1983: 10).This deity was held in higher regard than the Creator God, Mahatalla. Soimportant is Tempon Telon that the tribal religious community was calledbabuhan ('community') of Tempon Telon. Moreover, today TemponTelon is considered the equal of Shiva, as god of destruction anddissolution (Baier 2007: 20-22). Likewise, the creator Mahatalla was notas almighty and unchanging a century earlier as he is now. He had poweronly as long as he possessed 'the water of life,' DanumKaharingan, which ensured rejuvenation RejuvenationAesonin extreme old age, restored to youth by Medea. [Rom. Myth.: LLEI, I: 322]apples of perpetual youthby tasting the golden apples kept by Idhunn, the gods preserved their youth. [Scand. Myth. (Zimmermann 1969:317-324). Throughout the Dutch era there was religious freedom for everyone;only headhunting, slave-sacrifice and cruelty to animals cruelty to animalsn. the crime of inflicting physical pain, suffering or death on an animal, usually a tame one, beyond necessity for normal discipline. It can include neglect that is so monstrous (withholding food and water) that the animal has suffered, died or , as theyoccurred during death feasts, were forbidden. Later, during the Japaneseoccupation Japanese Occupation may refer to: Occupation of Japan, the occupation of Japan by United States forces following World War II Japanese occupation of Burma Japanese occupation of Guam Japanese occupation of Hong Kong Japanese occupation of Indonesia , it was policy to erase all remnants of western colonialism.For the first time native religion was taken seriously, on a par withhigh religion. From 1943, a general movement towards Japanization tookplace (Bigler 1947; Baier 1998:51). Native priests were encouraged toreintroduce Re`in`tro`duce´v. t. 1. To introduce again.Verb 1. reintroduce - introduce anew; "We haven't met in a long time, so let me reintroduce myself"re-introduce or maintain their old rituals. Educated adat specialists andChristian Ngaju reverted back to animism animism,belief in personalized, supernatural beings (or souls) that often inhabit ordinary animals and objects, governing their existence. British anthropologist Sir Edward Burnett Tylor argued in Primitive Culture , foremost among them TjilikRiwut, who later, in 1957, became the first Indonesian governor of thenew Province of Central Kalimantan. J. Salilah, a medical nurse duringcolonial times and Christian employee of the mission hospital in KualaKapuas, became a professing pro��fess?v. pro��fessed, pro��fess��ing, pro��fess��esv.tr.1. To affirm openly; declare or claim: "a physics major animist an��i��mism?n.1. The belief in the existence of individual spirits that inhabit natural objects and phenomena.2. The belief in the existence of spiritual beings that are separable or separate from bodies.3. and practicing priest duringJapanese times. Already, in 1945, the Japanese had urged him to give hisreligion a new name. Spontaneously he chose the name Kaharingan. Its etymology derivesfrom Ngaju ritual language and the concept of hating, which means'to exist by oneself, without foreign influence' (Ugang 1983:10, 11, 12; cf. Danum Kaharingan). As the Hindu Kaharingan religiousinstitute explains it today, Kaharingan means 'living,''a source of life stemming from God' (sumber kehidupan dengankuasa Ranying Hatalla Langit, Lembaga Pengembangan Tandak ... 2003: 1(A.b. al 1)). The new name spread throughout Kalimantan after 1945. Atpresent it is presumed to be the official name for all extant Dayakreligions of Indonesia, more exactly for what survives of them,especially in Central Kalimantan and along the borders to West and EastKalimantan East Kalimantan (Indonesian: Kalimantan Timur abbrv. Kaltim) is Indonesian province on the east of Borneo island. The resource-rich province has two major cities, Samarinda (the capital and a center for timber product) and Balikpapan (a petroleum center with oil (Tunjung, Benuaq Dayaks), as well as in the Meratus mountainsof South Kalimantan. Encouraged by developments during the Japanese occupation,adherents of Kaharingan organized a conference, in 1950 they met inCentral Kalimantan near Palangka Raya Raya may refer to: The spanish word for line (geometry) and for ray (the marine animal). Raya, Uttar Pradesh Raya - An Indian title Raya, related to Raja and Raaya HistoryRaya where they resolved to maintain"Kaharingan" as the official name of their faith.Simultaneously, they established a political party, the SarikatKaharingan Dayak Indonesia (Schiller 1997:117). But they still had along way to go before the new religion became official. Before Indonesiawas ready to grant formal approval, a number of conditions had to bemet. The state permitted only one ideology, namely Pancasila whichembraced one Almighty God. How can a worldview world��view?n. In both senses also called Weltanschauung.1. The overall perspective from which one sees and interprets the world.2. A collection of beliefs about life and the universe held by an individual or a group. , according to which thereare many gods and spirits, satisfy this stipulation? Tjilik Riwut wasaware of this problem. In a publication locally distributed in 1953, heproposed that Kaharingan knew only one God by the name of Ranying (Riwut1953: 5). However Ranying is only an honorific hon��or��if��ic?adj.Conferring or showing respect or honor.n.A title, phrase, or grammatical form conveying respect, used especially when addressing a social superior. for the creator God,Ranying Hatalla Langit. This Ranying occupies the seventh, or highest,heavenly sphere, jointly with his angels, the Dewas and Sangiang. By wayof explanation, Riwut in this instance refers to the sister or wife ofHatalla. For the first time he manipulates in writing the ranking ofRanying Hatalla Langit so that he can appear similar in status to theGod in Islam Islam reveres the one God, who is considered the "only Creator and Lord of the Universe". The main fundamental creed (shahadah) of Islam is "There is but (one) God, and Muhammad is the Messenger of God". or Christianity; a God without family, wife or children.The original family members were reduced to the status of angels. Marked changes took place too in the cost of sacrifices, especiallyin the Tiwah Feasts of the Dead. Before the Dutch occupation it wasnecessary, at least for the chief families, to offer slaves (these weremostly bought at the slave market). In 1859 the Dutch forbade thispractice and only buffaloes were allowed to be offered. In the 1950s and1960s the death rituals experienced competition from the much cheaperrituals of Islam and Christianity. According to Dr. Sri Kuhnt Saptodewo,after the eighties only hens were required to be offered at the TiwahFeast of the Dead (Maks 1861: 494; Kuhnt Saptodewo 1993: 75, 78). Afterquestioning and receiving inadquate information, I find this doubtfulhowever, nor is it confirmed by other sources (cf. also Schiller 1997:124). In 2003 Bajik Simpei informed me that only buffaloes or oxen oxenadult castrated male of any breed of Bos spp. areacceptable sacrifices during Tiwah feasts. Ever since Indonesia started its Orde Baru, every citizen wasformally required to belong to a recognized religious community. Fivewere permitted: Islam, Protestantism, Catholicism, Hinduism andBuddhism. Those adhering to Kaharingan had to adapt further, for in1979, when their faith last failed recognition, they were still unableto conform to Verb 1. conform to - satisfy a condition or restriction; "Does this paper meet the requirements for the degree?"fit, meetcoordinate - be co-ordinated; "These activities coordinate well" the following requirements laid down: 1. that their beliefknew only one God; 2. that a holy book or script was present; 3. that aspecial building for religious services was present; and 4. that a setnumber of yearly feast-days were ordered. The changes which Tjilik Riwut had begun to make the religionacceptable were carried further by later Kaharingan leaders and theeditors of Panaturan and included these adaptations: 1. The Creator God Ranying Hatalla Langit was declared an almighty,most holy and elevated deity. Naturally, he was also all-knowing,mysterious and everlasting (Baier 2007: 18-19). He became more like theHindu Trimurti, who is creator, and simultaneously supporter anddestroyer of all life. Like Trimurti, Ranying Hatalla Langit penetrates,fills, and completes the world and the cosmos and is one with them.Jata, the Ngaju-deity of water and the underworld, was degraded tobecome a manifestation of Ranying Hatalla Langit. All other Dewas,spirits, spirit-like beings or "lords in heaven" weresimilarly degraded, either as manifestations of the creator or else asangels, prophets or Jins (Baier 2007: 20). As far as comparison withIslam went, Ranying Hatalla Langit was equal to Allah: owing to owing toprep.Because of; on account of: I couldn't attend, owing to illness.owing toprep → debido a, por causa dehiseverlasting, esoteric perfection; no human being can adequately describehim. The quality "all-loving," with which he was also endowed en��dow?tr.v. en��dowed, en��dow��ing, en��dows1. To provide with property, income, or a source of income.2. a. ,may have been modeled on Christianity. 2. A holy book. The Dutch scientist Mallinckrodt and the Swisstheologian Schaerer before the second World War proposed thatgenealogies of deities, spirits, spiritlike beings, as well as ofancestral spirits and human ancestors were an integral part of the Ngajucreation myth creation mythor cosmogonySymbolic narrative of the creation and organization of the world as understood in a particular tradition. Not all creation myths include a creator, though a supreme creator deity, existing from before creation, is very common. . The two scholars had compiled and interpreted this inaccordance with the recitals of Ngaju ritual specialists (Mall inckrodtand Mallinckrodt-Djata 1928; Scharer 1946). Their creation myth,available in print before the colonial phase ended, was that of theKapuas and lower Kahayan area. However, the individuals who laterpromoted Kaharingan as a high religion came from the middle reaches ofthe Kahayan. Therefore, in 1973, they readapted the existingMiddle-Kahayan myth to their own purposes. In 1996, at Palangka Raya,where the final version of the myth was formally agreed upon Adj. 1. agreed upon - constituted or contracted by stipulation or agreement; "stipulatory obligations"stipulatorynoncontroversial, uncontroversial - not likely to arouse controversy by acommittee of leaders representing all Kaharingan communities, it wasprinted and made available as a holy text entitled Panaturan. TamparanTaluh Handiai, viz. "The Origins. The Source of All Being." Ifone compares this with earlier versions, a number of discrepancies andmanipulations become apparent. For instance, the new text, among otherthings, refers to a confusion of languages and the building of a tower,just as the Koran and the Bible have it (Genesis 11), a detail which isentirely missing in earlier Ngaju references (Majelis Besar Alim Ul.Kaharingan Indonesia 1996: 172). 3. Up into the 1970s, a building for religious services, which arenow held every week, did not exist in Central Kalimantan, at least amongthe Ngaju, and this is still so in the far interior, where a'hall' (balai) is built only for burial feasts. The firstbuilding for regular services (Balai Basarah) was erected in PalangkaRaya some thirty years ago. Every Thursday evening the communitycongregates for a short ritual with recitals and sermon, songs andcollection (cf. Schiller 2005:114-121). The particular day of the week,however, for the Kaharingan service may vary. In Pendreh, close to MuaraTeweh on the Barito, the community meets on Friday mornings. Women takepart in meetings and also share ritual duties. Other services areperformed incidentally and on feast days. The Indonesian governmentsubsidizes the erection of a Balai Basarah. 4. Regular feast days. The curriculum for secondary schoolsrecommends three feast-days per year. (6) First, "agriculturalday" after the May harvest is a thanksgiving with rest, cleaningand blessing of agricultural tools. Deified de��i��fy?tr.v. dei��fied, dei��fy��ing, dei��fies1. To make a god of; raise to the condition of a god.2. To worship or revere as a god: deify a leader.3. ancestors are asked during aservice to render their blessing for the coming season. The second is a"cultural day," when the gift of knowledge and culture iscredited to Bawi Ayah a��yah?n.A native maid or nursemaid in India.[Hindi y , a deity similar to Saraswati, the Hinduequivalent of Bawl Ayah in Bali. The third is a day of "generalthanksgiving" for the blessings the community received during theprevious year. Rituals in honor of Pataho, the founder or guardian ofcommunities, are performed at his shrines. Complete rest from work is animportant requirement. This practice was apparently influenced by theBalinese Nyepi Day (Lembaga Pengembangan Tandak ... 2003, in Baler 2007:20; Zimmermann 1969: 358). In March 1980, when the Kaharingan community obtained officialrecognition by the state government, not as Indonesia's sixthreligion, but as a branch of Hinduism, the name "HinduKaharingan" was formalized for��mal��ize?tr.v. for��mal��ized, for��mal��iz��ing, for��mal��iz��es1. To give a definite form or shape to.2. a. To make formal.b. . Direction and authority fordecision-making was delegated to the "Great Council of the HinduKaharingan religion" in Palangka Raya. A local Hindu Kaharinganacademy became an official educational state institution. Hundreds ofreligious teachers are trained there. The state also formally subsidizesthis teaching via the leaders of the Hindu communities in Bali. So itwas not until the visit in 2001 of President Abdulrahman Wahid inPalangka Raya that money was given to the Great Council of theKaharingans. Only during the past few years was it possible to formallyemploy teachers and to erect subsidized buildings for Hindu Kaharinganservices in Kalimantan. It is remarkable to see how positive and self-conscious Kaharinganscurrently are in their interior villages. "We are Hindus,"they proclaim. Likewise, people in Palangka Raya are proud of being partof a Hindu world community. "In October (2004), when a Krishnaworld congress takes place in the USA, our people will be there!"The Kaharingan curriculum for high schools claims that "The HinduKaharingan Religion has no beginning. It has always been present, eversince there have been humans. In fact, "Kaharingan' equalslife. Together with the first human beings it came down to earth ... itgives direction and faith to all mankind" (Lembaga PengembanganTandak ... 2003: 2, in Baier 2007: 10). Two passages of Ngaju death rituals may serve to indicate thedevelopment which has taken place. The first (Citation 1) was formulatedsome 80-100 years ago, written down as cited by religious functionaries,some three months after the death of an individual ready for burial(Scharer 1966: 495, 507). The second (Citation 2) was formalized 30-40years ago, as recited by a Kaharingan representative of a localcommunity, while the body to be buried still remained at home (MajelisBesar ... 1974: 14-16 (shortened)). Both quotations speak forthemselves. Can the Ngaju prayers of a century ago be compared with theKaharingan prayers of the present, or does the new ritual appear closerto modern, monotheistic rituals as we know them? Citation 1: "You--the souls of the dead, as you rest by thestepping stone, close the entrance door to the house of the hornbill hornbill,common name for members of the family Bucerotidae, Old World birds of tropical and subtropical forests, named for their enormous down-curved bills surmounted by grotesque horny casques. From 2 to 5 ft (61–152. ;you--who lounge there like fallen leaves by the stone, close to theanchorage, the place for boats and water snakes; you--pray, turn back,and lead us to the mountain home of the coffins, to the hill where thedead reside ... May our handfuls of rice quickly rise up to thedew-clouds and return from there as a shower ..." (Scharer 1966:495, 507). These words and many more like them are addressed not to onealmighty God, but to spirit-like beings whom one commands, rather thanpleads with, to respond. Such texts can only be understood byindividuals familiar with the ritual language and the mythology of thenative community concerned. Citation 2: "Ranying Hatalla Langit, with this prayer wecommend unto you this soul hoping it will be accepted. We pray askingyou, the Almighty, to lend us your golden boat for the Liau at the gravesite of our village. Ranying Hatalla Langit, grant us your forgivenessand love, forever, to us, your community, during lifetime the home ofthe soul of this deceased. Let the water of life rain down on all of us,so that we may continue to share a long life on earth, be wealthy andhappy. Ranying Hatalla Langit, protect us from sickness and grant usmeans (magic) to survive, for you are almighty, you have more power thanall kings together. Our prayer has only few words; it is short so thatits soul may return to us directly!" To conclude, a"kurr" is uttered three times (as if calling chickens) for thesouls of the prayers to return. The final word "sahij" for"amen" marks the end. The majority of Ngaju are todayChristians and this second passage seems to bear similarities to theLord's Prayer by which Protestant Christians, including ProtestantNgaju, praise the Lord and ask for His assistance. Although single elements, ways of expression, words, and names mayderive from ancient, native belief, Hindu Kaharingan deserves to becalled a new religion, one that was shaped by modern, educatedindividuals. They adapted to the demands of their culture, to those ofthe state and to others elsewhere in the modern world. This new religiontakes its place in Indonesia. It developed from tribal religion into ahigh religion. At the beginning of the twenty-first century it becameIndonesia's largest, now monotheistic tribal religion. HinduKaharingan is well respected, influential, and progressive now. It hadto go a long way to achieve this. Addendum addendumn. an addition to a completed written document. Most commonly this is a proposed change or explanation (such as a list of goods to be included) in a contract, or some point that has been subject of negotiation after the contract was originally proposed by : According to the Badan Pusat Statistik, KalimantanTengah, at the end of 2004 there were 1,913,788 inhabitants :This article is about the video game. For Inhabitants of housing, see Residency Inhabitants is an independently developed commercial puzzle game created by S+F Software. DetailsThe game is based loosely on the concepts from SameGame. in theprovince: 1,361,318 were Muslims (71%), 384,698 Christians (Protestantsand Catholics) (18%), and 198,339 Hindus (including thousands ofBalinese transmigrants) (10%). During the last 170 years (from about 1830 to 2006) the percentageof Dayaks practicing tribal religion diminished from nearly 100% to 10%.Nevertheless, the nearly 200,000 adherents of the Kaharingan religiondemonstrate that this new religion is the largest religious group inIndonesia that originates from a tribal religion. All other animistic an��i��mism?n.1. The belief in the existence of individual spirits that inhabit natural objects and phenomena.2. The belief in the existence of spiritual beings that are separable or separate from bodies.3. religions vanished or constitute very small minorities. Bibliography and References Baier, M. 1994 Review of Kuhnt-Saptdodewo 1993, Zum Seelengeleitbei den Ngaju am Kahayan (Munchen: Akademischer Verlag). Tribus 43:193-194. Stuttgart: Jahrbuch des Linden-Museums. 1998 Die Hindu Kaharingan-Religion als beispielloser Fall einesnachchristlichen Nativismus. Tribus 47:49-54. Stuttgart: Jahrbuch desLinden-Museums. 2007 Dari Agama a��ga��ma?n.Any of various small, long-tailed, insect-eating lizards of the family Agamidae, found in the Old World tropics.[American Spanish, of Cariban origin.]Noun 1. Politeisme ke Agama KetuhananYang Esa (manuscriptfor the book edited by Prof. Kumpiady Widen, Ph.D., Palangka Raya on thedevelopment (or emergence) of the Hindu KaharinganReligion). Hechingen.(Balai Penerbit Amu Lanu Pontianak). Becker, J.F. 1849 Het district Poelopetak, Zuid- en Oostkust vanBorneo. Indisch Archiv 1 (1): 421-473. Bigler, W. 1947 Mission und Dajakkirche in den Kriegsjahren1942-1945. Batavia. (Manuscript with the author). Bingan, A. and Ibrahim, O. 1997 Kamus DwibahasaDayak-Ngaju-Indonesia. Palangka Raya: CV. Primal Indah. Connolly, J. 2003 Becoming Christian and Dayak. A Study ofChristianity among Dayaks in East Kalimantan, Indonesia. New SchoolUniversity, New York New York, state, United StatesNew York,Middle Atlantic state of the United States. It is bordered by Vermont, Massachusetts, Connecticut, and the Atlantic Ocean (E), New Jersey and Pennsylvania (S), Lakes Erie and Ontario and the Canadian province of , Ph.D. Dissertation. Hardeland, A. 1859 Dajacksch-deutsehes Woerterbuch. Amsterdam:Frederik Muller. Heekeren, C. Van 1969 Moord en brand. Den Haag: Bert Bakker NV. Knapen, H. 2001 Forests of Fortune? The Environmental History ofSoutheast Borneo, 1600-1880. Leiden: KITLV KITLV Koninklijk Instituut voor Taal-, Land- en Volkenkunde (Royal Institute of Linguistics and Anthropology)Press. KITLV Leiden n.d. collection of manuscripts from 1986 of severalGerman speaking missionaries in the department Historische Documentatie,here No.527/108. Kuhnle-Degeler, R. 1924 Die Starken zum Raube. Stuttgart: Evang.Missionsverlag GmbH. Kuhnt-Saptodewo, Sri 1993 Zum Seelengeleit bei den Ngaju amKahayan. Auswertung eines Sakraltextes zur Manarung-Zeremonie beimTotenfest.Munchen: Akademischer Verlag. Lembaga Pengembangan Tandak dan Upacara Keagamaan Umat Agama HinduKaharingan 2002 Buku Pelajaran Agama Hindu Kaharingan untuk SekolahDasar Kelas I (-VI). Palangka Raya. 2003 Buku Pelajaran Agama Hindu Kaharingan untuk Tingkat SMTP (Simple Mail Transfer Protocol) The standard e-mail protocol on the Internet and part of the TCP/IP protocol suite, as defined by IETF RFC 2821. SMTP defines the message format and the message transfer agent (MTA), which stores and forwards the mail. KelasI-III. Palangka Raya. Lummel, H.J. Van 1882 Lief en Leed n. 1. A caldron; a copper kettle. uit de Zending onder deHeidenen. Utrecht: Kemink & Zoon See Zune. . Lumholtz, C. 1920 Through Central Borneo. 2 vols. New York: CharlesScribner's Sons Charles Scribner's Sons is a publisher that was founded in 1846 at the Brick Church Chapel on New York's Park Row. The firm published Scribner's Magazine for many years. Scribner's is well known for publishing Ernest Hemingway, F. 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(1) This paper is a slightly revised version Revised Versionn.A British and American revision of the King James Version of the Bible, completed in 1885.Revised VersionNoun of an address Ipresented in Indonesian to representatives of sundry religiouscommunities on 10 March 2006 in Tarakan (East Kalimantan). It was givenas part of a series of discussions which President Abdulrahman Wahidrecommended in 2001 to be held in all governmental district capitals ofIndonesia as a means of preventing religious hatred (Forum KomunikasiUmat Antar Umat Beragama). Tarakan has a liberal policy as regardsreligion. The paper is also an English-language abstract of a moredetailed description of the Hindu Kaharingan religion, entitled DariAgama Politeisme ke Agama Ketuhanan Yang Esa. It is based on literaturesources in three European languages, as well as modern Indonesian,Ngaju, and Ngaju ritual language. The editor is Prof. Kumpiady Widen,M.A., Ph.D. (Balai Penerbit Ainu Lanu Pontianak). I thank Dr. BarbaraHarrisson for her help in translating this essay into English. (2) In the case of Central Kalimantan, scholars have been drawn tonearly all areas except for the Kotawaringin Barat region. (3) Apparently Professor Schiller drew on such unqualified sourcesto explain the etymology and history of the word basarah, 'toconduct a religious worship' (2005: 117, 118). According to herinformants, she claims, the word basarah is derived from basara,'to litigate.' First, Schiller fails to note that basarah isboth written and spoken with a /h/, whereas basara is without a /h/.Secondly, basara is derived from bicara/bichara, "to talk'(Hardeland 1859, Bingan and Ibrahim 29; Schaerer 1846: II; Wilkinson I:135). Basarah, on the other hand, is a loanword loan��word?n.A word adopted from another language and completely or partially naturalized, as very and hors d'oeuvre, both from French.Noun 1. loanword - a word borrowed from another language; e.g. from the Indonesian rootserah; thus menverahkan diri (like the Arabic root and meaning of'Islam'). (4) For instance: Why was the Japanese occupation of 1942especially cruel in Tarakan? According to van Heekeren, it was becausethe Dutch had succeeded in sinking a Japanese minesweeper minesweeperNaval vessel used to clear submarine mines from an expanse of water. In naval warfare, they are used to clear mines from sea-lanes to protect merchant shipping as well as to clear paths for warships to engage in battle or amphibious warfare. there(Heekeren 1969: 41,42). (5) Pataho is a generic term, not the proper name of a specificgod. (6) This had not yet been adopted at the time this paper waswritten (March 2006). Martin Baler Wilh.-Friedr.,-Laur- Weg 6 723 79 Hechingen Germany