By Charles E. Farhadian
Even if over 80 percentage of the rustic is Muslim, Indonesia is marked through a unprecedented range in language, ancestry, tradition, faith and methods of existence. This booklet specializes in the Christian Dani of West Papua, delivering a social and ethnographic heritage of an important indigenous inhabitants within the afflicted province. It offers a desirable evaluation of the Dani’s conversion to Christianity, analyzing the social, spiritual and political makes use of to which they've got positioned their new faith. in keeping with self sustaining study conducted over decades one of the Dani humans, the booklet presents an abundance of recent fabric on spiritual and political occasions in West Papua. Underlining the center of Christian-Muslim rivalries, the booklet questions the destiny of faith in late-modern instances.
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Extra resources for Christianity, Islam and Nationalism in Indonesia (Routledge Contemporary Southeast Asia Series)
The labor of translation, literacy and education, and medical work were located in these new buildings, which often required an enormous financial and physical sacrifice of the Dani. [m]ore than anything else, the churches are preoccupied with building new aluminum-roofed churches. Each has a team or two of pit sawers [sic] producing sawed framing, siding and floor planking. All are being painted (mostly creosote base with while enamel trim) and some have glass louvre [sic] windows. The largest to be built so far is the Eromaga church.
These four pillars were geared toward preparing the evangelized for the modern world. Dani expectations of a better world burgeoned as a new world was being constructed literally within their presence, representing in part a modernization of bodies and spaces. In the words of missionary Gordon Larson, “This desire for assimilation to Western ways is evidenced by the recent mass movement of hair cutting and washing with soap, building of homes with as many as four rooms, a revival of intense interest in the literacy programs, the establishment of a number of new 16 The Western mission enterprise churches, the building of roads in some areas, and a number of different but related reform movements” (Larson 1963a: 3).
Whoever did not believe was killed. They had a whip in their hands to hit the people who did not believe the gospel. This happened in each village [kampung]. Each village has their own war leader. So, it was difficult for an evangelist to enter the village. That’s why they told the village big-men to be evangelists to their own people. All the big-mens’ villages were united, and cooperated in teaching the gospel. If there was anyone who didn’t want to believe the gospel, their houses, animals, and family would be killed and burned.