Suchergebnisse

The Constitutional Court of Indonesia has held the followers of the indigenous religion (the Penghayat) can have their own religious identity on their identity card (ID) in 2016. The 1945 Constitution of Indonesia mentions a non-discriminatory principle which has been applied by the Constitutional Court to this case. However, the implementation of the Constitutional Court decision will face challenges and opportunities on the field. The author has used of both normative and empirical methodology by providing related legal information and the result of the interview with the local leader of the indigenous religion as sources of analysing the issues. As the result of the research shows the following challenges for the implementation of the Constitutional Court decision ; a. unification of the laws, b. lack of affirmative action for the followers of the indigenous religions, c. Lack of the updated and integrated administrative data base of the citizens with the Constitutional Court decision, d. religiously and ethnically based politics effecting the decision of public officials to accommodate public services for the followers of the indigenous religions while the following opportunities of the implementation of the Constitution Court decision are the constitutional recognition and protection of the indigenous community, the existence of the National Ombudsman Commission, the rule law principle in the 1945 Constitution, final and legally binding status of the Constitutional Court decision.

Integrating customary-religious values of an indigenous tribe "Suku Anak Dalam" (SAD) and state zoning system in Bukit Duabelas National Park (TNBD), Jambi, Indonesia is a configuration of an intersubjective relationship between government ecology and the religion of indigenous SAD in forest conservation that has not been studied by previous researchers. Hence, this article discusses that intersubjective relationship practice in preserving, maintaining, and protecting sustainable forest by assimilating the SAD's customary-religious values and the state zoning system. Moreover, this article also complements the shortcomings of previous researchers who believe that SAD's cosmology is animistic and proves that the TNBD zoning system's implementation as a cause of the SAD conflict. After conducting the interviews and the observations supported by relevant literature sources, this article shows that the SAD believes that the cosmos is not only inhabited by humans, but there are nonhuman beings such as animals and Badewo who are perceived as a human in which they are believed as social actors in forest conservation. SAD and nonhuman beings live together and contribute to each other and have a mutual relationship to life sustainability in the forest or so-called indigenous religion. Besides, the article also found that the TNBD zoning system is not the primary cause of the SAD conflict, rather the dynamics process in integrating state zoning and indigenous custom-religious spaces between the TNBD offices and the SAD.

"In this book, Gregory Shushan explores the relationship between [near death experiences], shamanism, and beliefs about the afterlife in traditional indigenous societies in Africa, North America, and Oceania. Drawing on historical accounts of the earliest encounters with explorers, missionaries, and ethnologists, this study addresses questions such as: Do ideas about the afterlife commonly originate in NDEs? What role does culture play in how people experience and interpret NDEs? How can we account for cross-cultural similarities and differences between afterlife beliefs? Though NDEs are universal, Shushan shows that how they are actually experienced and interpreted varies by region and culture" (Book jacket)

This article is concerned with the indigenous religious-based forest conservation of the Ammatoans of Sulawesi in the eastern part of Indonesia. It explores the Ammatoans' religious ideas of social actors that extend beyond human beings. Ammatoans understand that the cosmos is inhabited by not only human but also other non-human beings such as the land, forest, plants, animals, and so forth. Non-human beings do not only live together but also share the life with human beings in this world. Both human and non-human beings are equally perceived to be persons/subjects constitutive of intersubjective relationships. Such religious perception of intersubjective relations governs Ammatoans' everyday behaviors and practices, including those of forest conservation. Ammatoans' forest conservation practices include sets of regulations and punishments that are strictly enforced. Ammatoans' religious ideas and practices of forest conservation illustrate what scholars have called "religious ecology."

What counts as 'indigenous religion' in today´s world? Who claims this category? What are the processes through which local entities become recognisable as 'religious' and 'indigenous'? How is all of this connected to struggles for power, rights and sovereignty? This book sheds light on the contemporary lives of indigenous religion(s), through case studies from Sápmi, Nagaland, Talamanca, Hawai`i, and Gujarat, and through a shared focus on translations, performances, mediation and sovereignty. It builds on long term case-studies and on the collaborative comparison of a long-term project, including shared fieldwork. At the center of its concerns are translations between a globalising discourse (indigenous religion in the singular) and distinct local traditions (indigenous religions in the plural). With contributions from leading scholars in the field, this book is a must read for students and researchers in indigenous religions, including those in related fields such as religious studies and social anthropology.

Navajo claims pertaining to the sacredness of the San Francisco Peaks (as well as those of several other Native American tribes), while no doubt profoundly sincere, are necessarily and strategically positioned in relation to the contemporary legal struggles within which they have arisen. However, I cannot stress too heavily that this should not suggest that their claims are spurious, invented, or in other words "inauthentic." Greg Johnson asserts that "frequently, the specter against which authenticity is measured is what critics might call "postured tradition," a shorthand means of suggesting that tradition expressed in political contexts is 'merely political'" (2007: 3). To be sure, the discourses that posit the sacredness of the Peaks are fundamentally and simultaneously both religious and political; yet this does not necessarily mean that traditional religious claims made in contemporary political contexts are motivated by purely political considerations. Although these claims are necessarily formulated to persuade others of the incontestable "authenticity" of their claims, I suggest that the degree to which this incontestability is achieved is directly related to an accumulation and accretion of discourse resulting from nearly four decades of continuing conflict at the Peaks.

This study aims to analyze the encounter of cemetery cases related to Sapta Dharma indigenous religion and how it deals with the state's regulation on the religious freedom in terms of expression and negotiation with the participants including the society as the victim, the local government, and the dynamic interaction among them. The framework of religious freedom by Elizabeth Shakman Hurd on Believing in Religious Freedom and the discourse of Human Rights and Religion within the debates by Rosalind. I. J. Hackett used to analyze the data. This study found that the case of cemetery in Sapta Dharma in some villages which are located in the region of Brebes Central Java underlines a significant notion on the expression of religious freedom for the Indigenous Religion. Religious freedom in the case of the needs of cemetary in Sapta Dharma also attaches the idea of majority and minority. Sapta Dharma as the minority and Islam as the majority of religion in Brebes create another standing point on the notion that minority is always in contact with such discrimination and oppression. Negotiation and mediation are two important things in putting off the caseKeywords :Religious Freedom, Sapta Dharma Cemetery, Negotiation