Religiusity of Indigenous Communities inIndonesia (original) (raw)
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RELIGION, MARGINALITY AND POWER RELATIONS AMONG INDIGENOUS PEOPLE IN PENYENGAT SIAK, RIAU
Using a theory of power relation of Michel Foucault, the following research an- alyzes the behavior of religious conversion in the community of the Indigenous People of Anak Rawa in Penyengat Village, Siak District, hereinater referred to as the Native People. he research will show that in the middle of the domina- tion of the State and theologians, the community of Indigenous People actualizes power to maintain its identity in the midst of the invasion of new values and culture. To support the argument, the researchers traced the religiosity of the In- digenous People focusing on several events of everyday life such as traditions of marriage, death, and celebration of religious holidays. In addition to adapting to the s religious traditions they have adopted, this community also modi- ies the ritual traditions of each religion so that these traditions become a means of preserving their communal identity as a native tribe. he research ultimately shows the interplay between the State and theologians as the dominant group, on the one hand, and the indigenous community as a subjugated group, on the other, in the use of power.
Religion Marginality and Power Relation among Indigenous People in Penyengat Siak, Riau
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Using a theory of power relation of Michel Foucault, the following research analyze the behavior of religious conversion in the indigenous people of Anak Rawa in Penyengat, Siak District, hereinafter referred to as the native People. The research will show that in the middle of the domination of the state and theologians, the community of indigenous people actualizes power to maintain its identity in the the midst of the invasion of new values and culture. To support the argument, the researcher traced the religiousity of the Indigenous People focusing on several events of everyday life such as traditions of marriage, death, and celebration of religious holidays. In addition to adapting to fies the ritual traditions of each religion so that thes traditions become a means of preserving their communal identity as a native tribe. The research ultimately shows the interplay between the state and theologians as the dominant group, on the one hand, and the indigenous community as a subjugated group, on the other, in the use of power.
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Religious culture in the village of Temboro, which made it is known as "Kampung Madinah", certainly did not happen suddenly, but there was a process of formation and role of Kiai and Pesantren Al-Fatah. This study aims to analyze the Kiai’s cultural strategy in developing a religious culture using a phenomenological approach and collects data through in-depth interviews, active participant observation, and documentation. The study results show that, firstly, ideological culture is the strategy of the Kiai in shaping the religious culture of the Temboro community. Secondly, the ideological culture of the Tablighi Jamaat has an impact on changing the five religious cultures of the Temboro community, namely: (1) ideological faith, (2) normative Islam, (3) Sufistic religious experience, (4) moderate-textual religious knowledge, (5) Maqami-intiqali practice.
Religiosity among Indigenous Peoples: A Study of Cordilleran Youth in the Philippines
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Religions are a set of beliefs, attitudes, and practices about transcendence. They are formed by complex social and cultural rituals and customs. Given that religion is also vital to the Indigenous Peoples, this study employed the Centrality of Religiosity Scale (CRS) to measure and understand the nuances of the religiosity of the Indigenous youth of Cordillera, also known as Igorots, in the Philippines. The Cordilleran youth’s religiosity is particularly interesting to the researchers because their autochthonous religion is marked by a cosmology that includes hundreds of deities and elaborate rituals accompanying personal and social events. Data collected from 151 university students showed that Cordilleran youth are highly religious, and those living in rural areas are more religious than the younger participants. The Cordilleran youth strongly prefer private practice and scored high in the ideology dimension of CRS. They tend to devote themselves to transcendence in their personal space through individualized activities and rituals. This study also found that the religiosity of the select Cordilleran youth was ambivalent, defined as the coexistence of different ideas or feelings in the mind or a single context. It shows the inter-religiosity of the Indigenous youth as expressed in the engagement of religious practices. This paper discussed these significant results and explored their implications for the Indigenous Peoples and the Cordilleran youth.
Al-Albab, 2013
Using a theory of power relation of Michel Foucault, the following research analyzes the behavior of religious conversion in the community of the Indigenous People of Anak Rawa in Penyengat Village, Siak District, hereinafter referred to as the Native People. The research will show that in the middle of the domination of the State and theologians, the community of Indigenous People actualizes power to maintain its identity in the midst of the invasion of new values and culture. To support the argument, the researchers traced the religiosity of the Indigenous People focusing on several events of everyday life such as traditions of marriage, death, and celebration of religious holidays. In addition to adapting to the country's religious traditions they have adopted, this community also modifies the ritual traditions of each religion so that these traditions become a means of preserving their communal identity as a native tribe. The research ultimately shows the interplay between the State and theologians as the dominant group, on the one hand, and the indigenous community as a subjugated group, on the other, in the use of power.