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| Dr. Wilson, M.Th. is researching the symbolic transformation of "ponto' urakng" into a cross whenever entering Dayak villages in the Jangkang District, Sanggau Regency, West Kalimantan. Photo source: Fb Wilson. |
The Dayak Research Center (DRC) - SANGGAU: Dr. Wilson, M.Th., a lecturer at the Institut Agama Kristen Negeri Palangka Raya (IAKN) -- State Christian Institute in Palangka Raya, Central Kalimantan, has spent years researching the cultural and religious transformations in Dayak society.
Wilson's research is particularly focused on the shift from indigenous beliefs to Catholicism, specifically the transformation of the Ponto' Urakng symbol—a human-shaped sculpture used as a spiritual guardian—into the Catholic Cross.
The Role of the Ponto' Urakng Symbol in Dayak Spiritual Practices
Historically, Ponto' Urakng symbolized protection from evil spirits, representing the guardianship of the ancestors over the living. It was placed at the entrances of Dayak villages as a safeguard against spiritual forces and as a reminder of ancestral presence.
Ponto' Urakng was not only a symbol of spiritual defense but also held deeper cultural meanings, reflecting the relationship between the Dayak people and their ancestors. The presence of these statues signified that the spirits of the ancestors continued to oversee the welfare of their descendants.
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The role of Ponto' Urakng in Dayak villages was central to the community’s spiritual life. The statues stood as a manifestation of the living’s connection to the deceased, providing a sense of security and continuity between generations. However, the arrival of Catholic missionaries in 1927 marked the beginning of a slow but significant transformation in the religious landscape of the Dayak Jangkang people, heralding a shift away from traditional practices and toward Catholicism.
The Introduction of Catholicism and the Role of Missionaries in the Transformation
The spread of Catholicism to the Dayak Jangkang community started slowly, but by the 1970s, the mass conversion to Catholicism transformed the religious makeup of the region. Missionaries integrated local customs with Catholic teachings to make the transition smoother for the people.
The introduction of the Catholic Cross in place of Ponto' Urakng reflected a deeper religious shift. The Cross, particularly the one featuring the corpus of Jesus Christ, was seen as a symbol of salvation, offering protection and spiritual nourishment similar to that provided by the Ponto' Urakng.
Dr. Wilson’s research reveals that the transformation of religious symbols did not merely reflect a change in belief, but also a profound shift in the cultural identity of the Dayak Jangkang people. This transformation marked the beginning of a complex process of cultural integration between the traditional Dayak beliefs and Catholic teachings.
The Cross, with the image of Jesus crucified, was introduced as a new form of spiritual protection, mirroring the role of Ponto' Urakng as a safeguard against evil forces. The Cross came to represent not just religious salvation, but also the physical protection of the community, fulfilling the same functions as the traditional statue.
Cultural Adaptation: The integration of the cross and Dayak Identity
Over time, the Dayak Jangkang people came to accept the Catholic Cross as a central symbol of their faith, signifying the shift from indigenous beliefs to Christian doctrine. This was not a rejection of their heritage but a transformation that incorporated the teachings of Christianity while maintaining elements of their cultural identity.
The arrival of Catholicism in Jangkang was facilitated by missionaries who were sensitive to local customs. They understood that by integrating indigenous symbols with Christian teachings, they could make the transition to Christianity more palatable for the local population.
Dr. Wilson highlights the role of missionaries in this symbolic transformation, showing how they used local spiritual symbols, like Ponto' Urakng, to introduce Catholic concepts. This allowed for a smooth cultural and religious integration, where the new faith was viewed as complementary to existing traditions rather than as a force of destruction. The process of converting Ponto' Urakng into the Cross is not a simple replacement of one symbol with another. Instead, it represents an integration of indigenous spiritual beliefs with the universal Christian message. The Cross, as it became more prominent, carried both Catholic and indigenous significance.
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In Jangkang, the Cross was not just a Christian symbol but a new manifestation of protection and continuity, much like the Ponto' Urakng. It was adorned with a corpus of Jesus, which not only signified Christ’s sacrifice but also linked the symbol to the local belief in ancestral protection. The transformation of Ponto' Urakng into the Cross illustrates the adaptability of indigenous cultures in incorporating external influences while retaining key elements of their identity. This syncretic process helped preserve the community’s connection to its spiritual and cultural roots, even as it embraced a new religious tradition.
As Jangkang became predominantly Catholic, with 95% of its population following the new faith, the Cross became a symbol of unity and faith. The transition from traditional Dayak symbols to Christian ones was not merely a religious shift but a social transformation that reshaped the community’s identity. Despite the replacement of Ponto' Urakng with the Cross, the spiritual function of protection remained central to the community’s beliefs. The Cross, like the statues before it, symbolized the community’s connection to both the divine and the ancestral spirits, showing how religious symbols evolve without entirely discarding previous beliefs.
Dr. Wilson’s study emphasizes the continuity of cultural identity despite the religious shift. He argues that the process of conversion to Catholicism in Jangkang illustrates how new beliefs can coexist with traditional practices, enriching the community’s spiritual life while preserving cultural heritage. The Cross, while representing the death and resurrection of Christ, also symbolized the spiritual protection that was once associated with the Ponto' Urakng. In this way, the Cross carried forward the protective, safeguarding role that was central to Dayak religious practices.
The significance of symbols in shaping both religious and social identity cannot be overstated. Dr. Wilson’s research shows that the transformation from Ponto' Urakng to the Cross was not just about changing religious practices but also about redefining the community’s social structure and cultural values. In Jangkang, the Church became a central institution, replacing the traditional roles played by ancestral shrines and the Ponto' Urakng statues. This shift reinforced the Church’s role not only as a place of worship but as a cornerstone of community life, providing spiritual and social cohesion.
The Cross became a symbol of community solidarity, tying together the Dayak Jangkang people in a shared faith that transcended tribal and familial boundaries. It acted as a unifying force, promoting a sense of belonging and collective identity within the Christian fold. The change in symbols also reflected a broader social shift, where the importance of family and community was reinforced through Christian teachings. The moral and ethical teachings of Catholicism began to shape social relations, influencing practices such as marriage, community governance, and communal responsibilities.
Dr. Wilson points out that symbols like Ponto' Urakng and the Cross are not static; they evolve as they interact with changing cultural and religious contexts. The process of adopting the Cross as a central symbol for the Dayak Jangkang community demonstrates how cultural symbols adapt to new circumstances while still preserving essential cultural values. Through this transformation, the Dayak Jangkang people were able to navigate the challenges of modernity and globalization without losing their cultural heritage. The integration of the Cross into their spiritual life allowed them to embrace a new faith while preserving the foundational elements of their indigenous identity.
The Cross in Jangkang, therefore, is not just a Christian symbol, but a bridge between the past and present, between the indigenous and the introduced, between tradition and transformation. This dual role of the Cross highlights the complexities of cultural adaptation in the face of religious conversion. The symbolism of the Cross has become so ingrained in the Dayak Jangkang community that it is now inseparable from their daily lives, from their celebrations and rituals to their social and spiritual practices.
Cultural adaptation through symbol transformation persists
This symbolic transformation also reflects the resilience of the Dayak Jangkang people in maintaining their identity and values, even as they incorporated elements of foreign religions. It shows how cultures can adapt to new beliefs while preserving their core values.
Dr. Wilson’s research provides valuable insights into the broader process of cultural and religious integration. The transformation of Ponto' Urakng into the Cross serves as an example of how indigenous communities around the world adapt their beliefs and practices to new religious frameworks without losing their cultural essence.
This case study also highlights the importance of recognizing the fluidity of cultural symbols. As societies evolve and adapt, their symbols change to reflect new beliefs and social structures.
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The Dayak Jangkang community’s embrace of the Cross, while integrating it with local traditions, provides a model for other communities undergoing similar transformations. The transformation of symbols in the Dayak Jangkang community is not an isolated case but part of a global trend where indigenous cultures are reinterpreting religious and cultural symbols in response to external influences. This adaptability is crucial for the survival and growth of indigenous cultures in the modern world.
Dr. Wilson’s study offers a framework for understanding the complexities of cultural and religious change. It shows that the adaptation of new religious symbols does not erase the past but rather reinterprets it, creating a new form of spiritual expression that respects both tradition and innovation.
The transformation of the Ponto' Urakng into the Catholic Cross in Jangkang is a powerful example of how symbols shape identity, community, and belief systems. This case highlights the importance of understanding the dynamic relationship between culture and religion, and the ongoing process of adapting traditions to new spiritual and cultural landscapes.
-- Masri Sareb Putra
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