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| Academic paper by Masri Sareb Putra, M.A., presented at the international seminar "Hinduism in the Millennial Era. Doc. Rmsp. |
R. Masri Sareb Putra, M.A.
Discussion Provocateur
International Seminar: "Hinduism in the Millennial Era"
Palangka Raya, October 3, 2019
INDIGENOUS RELIGIONS
The term "religion" originates from the Sanskrit word āgama (आगम), meaning "tradition." Its Latin counterpart, "religio" (noun) or "re-ligere" (verb), translates to "to bind again," implying a reconnection with the Supreme Being.
Indigenous religions are autochthonous, as opposed to allochthonous faiths. Their origins remain obscure, without a known founder, emerging organically within local communities. A key characteristic of autochthonous religions is the firm BELIEF in a Supreme Being—an Entity that was never created but is the ultimate Creator. This belief is deeply rooted in a strong BOND with a specific locus—this land, this place, in this world.
Indonesia's indigenous religions represent an expression of the sensus divinitatis embedded in the soul of its people. The primary trait of these religions is their LOCAL nature, originating from their respective regions and existing there for centuries, uninfluenced by external traditions. This intrinsic characteristic is called "autochthonous," the opposite of "allochthonous," which refers to religious traditions imported from elsewhere (Bakker 1972:1).
Sensus (sense, experience, awareness) and divinitatis (divinity, the Supreme Being) are crucial elements. Early humans, even before acquiring formal education or structured knowledge, inherently perceived the divine presence manifesting its power through natural objects and phenomena. These manifestations could be awe-inspiring, invoking both fear and reverence simultaneously—a phenomenon that Rudolf Otto described as tremendum et fascinans (tremendous yet fascinating).
Indigenous religions face immense challenges in the modern era. The rise of globalization and digital transformation has significantly reshaped the religious landscape. From colonial rule to contemporary times, these faiths have dwindled in both followers and ritual expressions. Traditional ceremonies are fading as younger generations gravitate towards dominant religions that are more accessible and integrated into urban life.
Socioeconomic pressures further accelerate this decline. Many indigenous communities shift toward major religions due to economic opportunities, educational advantages, or political considerations. Government policies often favor the dominant religions, leaving indigenous beliefs marginalized. Social stigmatization also plays a role, with followers of indigenous faiths frequently facing discrimination or difficulty obtaining official recognition.
Despite these adversities, recent years have witnessed efforts to revitalize and preserve Indonesia's indigenous religions. Some communities are documenting their traditions, passing down ancestral wisdom to younger generations, and utilizing digital platforms to disseminate knowledge about their faith. Through such initiatives, indigenous religions still have a chance to endure—albeit in an adapted and transformed form.
THE FUTURE OF INDIGENOUS RELIGIONS IN INDONESIA
The Dayak people of Borneo, like many indigenous communities worldwide, face the paradox of being a minority in their own land. Once the dominant inhabitants of the island, they now navigate a landscape shaped by economic expansion, large-scale migration, and political structures that often marginalize their rights. The encroachment of palm oil plantations, mining industries, and government-sponsored transmigration programs has not only reduced their territorial sovereignty but also diluted their cultural and linguistic identity. As the forces of globalization accelerate, the Dayak struggle to maintain their ancestral traditions while negotiating their place in a rapidly modernizing society.
One of the most profound responses to these pressures is syncretism—a blending of traditional Dayak beliefs with external influences such as Christianity, Islam, and modern capitalist values. This fusion is evident in rituals that integrate Christian prayers with ancient animist ceremonies, as well as in the adaptation of indigenous symbols into contemporary political and social frameworks. However, syncretism also raises the question of authenticity, as younger generations increasingly gravitate toward hybrid identities that may depart significantly from the customs of their ancestors. The risk of total extinction looms when cultural elements become mere aesthetic or symbolic references rather than lived practices that define community life.
Despite these challenges, the Dayak people have demonstrated remarkable resilience through adaptation and selective adoption of external influences. Facing environmental degradation and the scarcity of ritual materials, they modify traditional practices to align with new ecological realities. For example, sacred wood and animal parts once central to ceremonies are now replaced with sustainable alternatives, ensuring that rituals can continue even in altered forms. Likewise, the digital age has provided new avenues for cultural preservation, with many Dayak intellectuals and activists using online platforms to document and revitalize their heritage. While transformation is inevitable, their ability to adapt without losing their core identity will determine whether they thrive or fade into history..
The survival of minority traditions is precarious. Without substantial, high-quality practitioners, their existence remains at risk. Furthermore, beyond individual excellence, indigenous communities must be willing to collaborate for the greater good. If they fail to assert themselves, they will gradually disappear—both naturally and in the eyes of the broader society. Their rights will be disregarded.
To prevent extinction, support from multiple stakeholders is essential—academics, policymakers, and civil society. Indigenous religious education must be incorporated into school curricula to instill cultural awareness in younger generations. Economic empowerment of indigenous communities is also crucial to prevent further marginalization. With an inclusive approach, Indonesia's indigenous religions still have a fighting chance to survive and flourish in the modern world.
Read Munaldus to Research Dayak Interest in Modern Longhouse Living
Besides Masri Sareb Putra, this international seminar featured two distinguished professors—one from Germany and another from the United States. Masri emphasized that the future of Indonesia's indigenous religions depends on whether they can become part of the solution for society. He stressed the importance of having missionaries and advocates who do more than just preach and debate. What truly matters is living testimony —demonstrating faith through daily life and concrete actions. Indigenous religions will not endure merely through theoretical discussions; their sustainability hinges on genuine contributions to the community and the ability to remain relevant in an evolving world.
The question remains: Can indigenous faiths carve a place for themselves in modern society? The answer lies in their resilience, adaptability, and the willingness of their followers to actively engage in broader societal development.
-- Rangkaya Bada
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