Marapu as Indigenous religion of Laboya People: Respecting the Ancestors for the Benefits of Descendants by Faqihuddin Abdul Kodir

Indonesia officially only recognize five religions; Islam, Protestantism, Catholics, Hinduism, and Buddhism, and during reformation era one that has been recognized as religion officially is Confucianism. However, indigenous religions in Indonesia still live among people independently or as parts of and mixed with the official religions. Laboya people of West Sumbawa who convert officially to Protestant-Christianity, prefer to recognize themselves as the follower of “Marapu religion”. In the explanation given by Geirnaert, Marapu literally means the ancestors. This religion, generally, is based on the beliefs that living people still have strong connection with the dead ones. The deceased people often influence conditions of the nature in depending on how the living respect them by creating funeral properly and feed them along of their lifetimes.
From the article of Geirnaert “Witnessing the creation of ancestors in Laboya (West Sumbawa, Eastern Indonesia)”, it is obviously understood that religion or belief may be created for the sake of societal benefits. In this regard, Hoga Bora’s funeral was prepared by him before his death and created by his family and colleagues in order to found “a new uma” separated from “the already crowded of Raja Laboya uma” which is centered on his eldest brother Lora Bora. At least, Hoga’s funeral which is a basic ritual of Marapu religion, was trying to integrate his foreign wife, Ibu Julie a Javanese Catholic, and her children fully into Laboya society. Among Indonesian people, religion or rituals of religion are the effective means to integrate foreign people or foreign ideas into their social systems.
I think it is true also in the case of many religions in Indonesia and for many of Indonesian people. Religion in the daily life of Indonesian people is often placed as a mediator between them and the others. They will easily accept foreign people of the same religion they belong to. If not, they will negotiate their religious values by inviting the foreigners into their rituals conducted in their community. The ideas which acknowledged as coming from the other also are often negotiated with the values of religion. Religion is very center for Indonesian people. However, what I mean by religion is not only official religions, but also local beliefs which live among many of Indonesian people as shown by Geirnaert on Marapu religion of Laboya people. Religion accordingly, is how people negotiate their inner beliefs in accordance with their outer demands. For those who have strong willing for the change, they may create ‘a new religion’ or ‘a new religious thought’ in order to move people into the changes of societal demands.
Resources:
1. Danielle C. Geirnaert, “Witnessing the creation of ancestors in Laboya (West Sumbawa, Eastern Indonesia)” in Henry Chambert-Loir and Anthony Reid, eds. The Potent Dead: Ancestors, Saints and Heroes in Contemporary Indonesia, pp. 32-47.