Christianity, Islam and Nationalism in Indonesia (Routledge by Charles E. Farhadian

By Charles E. Farhadian

Although over 80 percentage of the rustic is Muslim, Indonesia is marked through a rare range in language, ancestry, tradition, faith and methods of lifestyles. This booklet makes a speciality of the Christian Dani of West Papua, offering a social and ethnographic heritage of an important indigenous inhabitants within the afflicted province. It offers a desirable review of the Dani’s conversion to Christianity, reading the social, non secular and political makes use of to which they've got positioned their new religion.

Based on self sustaining learn performed over decades one of the Dani humans, the e-book offers an abundance of recent fabric on non secular and political occasions in West Papua. Underlining the guts of Christian-Muslim rivalries, the ebook questions the destiny of faith in late-modern times.

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Additional info for Christianity, Islam and Nationalism in Indonesia (Routledge Contemporary Southeast Asia)

Sample text

Although the promise of heaven assuaged immediate concerns and fears, with time, and having read the Bible in their own language, many highland Dani felt they were unprepared by Western missionaries to engage the larger social and economic realities surrounding them in West The Western mission enterprise 21 Papua. It is important to recognize that the majority of Protestant missionaries did provide education, healthcare, and literacy to highland Dani, and that many of the concerns and criticisms raised by Christian highlanders today in part reflect the challenges living as an increasingly subjected people in modern Indonesia.

Said one informant, for our people, the very presence of the missionaries, the airplanes, which they had never seen, the clothes, even their bodies. That was part of [salvation]. Everything was new. . Why not accept it. So, the question whether there was a moral transformation or whether there was spiritual renewal was taking place. . ” Like church attendance, no smoking, no drinking. This becomes a rule. One of the possibilities. Whether renewal, as Romans 12:1 says, took place or not is not clear.

Here, I would highlight the complexity of the Dani; the reality of material, historical, emotional, and religious sensibilities warrant a broadening of the notion along the lines Burridge has suggested. Dani aspired for justice and prosperity through a new world order that Burridge, referring overall to Melanesians, maintains consisted in the creation of a “new man” ( or “new person”) and a “new society” (see Hayward 1992b: 19), and, concomitantly, the emergence of individuality (Burridge 1979).

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