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| Two Capuchin missionaries from the Netherlands (on the left: Herman Josef van Hulten) in the 1940s, standing among young people and elders of the Jangkang Dayak community, who at the time still adhered to their traditional beliefs. Documented by: Masri Sareb Putra. |
Introduction
The intersection of religion and indigenous culture often gives rise to a dynamic process of transformation, negotiation, and mutual adaptation. In the context of missionary work, particularly in pluralistic and culturally rich regions such as Borneo, the success of religious outreach often depends on how deeply missionaries understand and engage with local traditions.
The Capuchin Order, a branch of the Franciscan movement known for its pastoral dedication and grassroots approach, exemplified such sensitivity in their evangelistic mission among the Dayak Jangkang people of West Kalimantan. Their work went beyond simple conversion; it involved the formation of a new religious identity that harmonized Catholic doctrine with Dayak cultural frameworks.
Read The Beliefs of the Dayak People: Perspectives from Foreign Researchers and Writers
Religious education played a central role in this integrative process. Through the use of local languages, symbolic reinterpretation, liturgical adaptations, and collaborative relationships with indigenous leaders, the Capuchin missionaries implemented a strategy of inculturation that respected the community’s heritage while guiding them toward new theological understandings.
This article explores the legacy of religious education initiated by the Capuchin Order, examining how it transformed traditional beliefs, redefined spiritual practices, and contributed to the emergence of a localized form of Christianity that remains deeply rooted in Dayak cultural consciousness.
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Acceptance of Catholic faith in Dayak Jangkang community
Emergence of contextual theology rooted in local culture
Faith becomes “native” rather than foreign
1. Capuchin Mission Strategies in Teaching Catholic Doctrine to the Dayak Jangkang People (From Mythos to Logos)
In their evangelization mission in West Kalimantan, particularly in the Jangkang region, the Capuchin Order employed inculturation as a core strategy. This approach enabled the integration of Catholic teachings with local cultural expressions, allowing the faith to be accepted and understood within the Dayak Jangkang's sociocultural context.
One clear manifestation of this strategy was the transformation of local cultural symbols, such as pontok urakg (wooden ancestral figures), into Christian symbols like the Cross. This transformation not only replaced the symbol but also redefined its meaning and religious function—from one grounded in mythology to one based on Catholic theology. This process reflects a shift from traditional mythos to logos, or rational theological understanding.
Moreover, the inculturation approach extended to the adaptation of Catholic liturgies and rites, incorporating Dayak cultural elements to foster worship practices that resonate with the local experience and values. This effort strengthened the community’s reception of the Catholic faith and deepened their spiritual understanding.
2. Use of the Dayak Jangkang Language in Religious Instruction
The use of the local language in religious instruction was a crucial aspect of the inculturation strategy. The Dayak Jangkang language was utilized in liturgies, catechism, and other pastoral activities, facilitating a more profound and personal comprehension of Catholic teachings.
Language served not only as a communication tool but also as a marker of cultural identity. Its use in Church activities fostered a sense of ownership and greater engagement within the faith community. For example, among the Dayak Kayaan, the use of their vernacular language in liturgy has been sustained for over three decades, reflecting the success of this linguistic-cultural integration in reinforcing both religious faith and ethnic identity.
3. Role of Indigenous Leaders and Local Religious Figures in Teaching the Faith
Collaboration between Catholic missionaries and indigenous leaders has been a pivotal factor in the effective dissemination of the faith. Traditional leaders, such as village chiefs or mangku, often became the first to embrace Catholicism, subsequently influencing their communities to follow.
Read Ethnos and Uios in Dayak Religiosity: Framing Collective Identity and Spiritual Heritage
These leaders acted not only as early adopters but also as cultural mediators, helping bridge traditional values and new religious teachings. Their role in interpreting and integrating Catholic principles within local customs expedited the inculturation process and increased acceptance of the new faith.
4. Adaptation of Catholic Rituals to Dayak Cultural Elements
Adapting Catholic rituals to incorporate Dayak cultural elements formed a core part of the inculturation process. This is evident in rituals such as Nyangahatn among the Kanayatn Dayak community, where traditional symbols like tumpi', poe', and apar are integrated into Catholic liturgical contexts.
This cultural-religious synthesis produced a unique form of worship that blends traditional and Catholic elements, providing a more meaningful religious experience. Such adaptations not only preserve local identity but also enrich religious practices with indigenous wisdom and values.
5. Religious Education as a Means of Transforming Traditional Values
The religious education imparted by the Capuchin Order aimed not only to propagate Catholic doctrine but also to reinterpret or replace traditional values considered inconsistent with Church teachings. Through structured catechism and educational efforts, elements such as animism and certain customary practices were replaced with Christian values.
However, this transformation did not imply a wholesale eradication of local culture. Rather, it involved a recontextualization, retaining and redefining elements compatible with Catholicism. For example, in the Dayak Kayaan community, although many aspects of traditional religion have been replaced, terms like Tanangaan for God continue to be used within a new theological framework.
6. Conclusion
In conclusion, the religious education legacy left by the Capuchin Order among the Dayak Jangkang reflects a complex inculturation process, incorporating doctrinal adaptation, linguistic integration, collaboration with traditional leaders, ritual contextualization, and the transformation of local values. This process has given rise to a distinctive and contextualized form of Christianity that both nurtures the spiritual life and honors the cultural heritage of the Dayak Jangkang people.
References
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-- Masri Sareb Putra, M.A.
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