Hinduism in Modern History by Faqihuddin Abdul Kodir

Hinduism in Indonesia, mostly in Bali, is not only unique and different from the originating Indian Hinduism because of its political separation from the center of Hinduism since seven centuries ago, but rather due to uniqueness of Indonesia people; their traditions, cultures, and social-contexts. The contemporary history of Indonesia in founding and introducing the ideology of the state is not only challenging Islam or Muslims as the majority, but also minorities of religions not excluded Hinduism and Buddhism. Although severe debate has occurred obviously among Indonesian Muslims on the first principle of Pancasila –the Great Unity of Deity [Ketuhanan Yang Maha Esa], but it does not mean that the principle is easily accepted by people of Hinduism and Buddhism in Indonesia. The principle denotes noticeably monotheism which suits to Islam and slightly to Christianity, rather than to Hinduism and Buddhism.

This is to say that recent history of Hinduism in Indonesia is flourished by its struggle to fit the context of national politics and demands of peaceful relationship to other religions. National agenda of building one nation under the name of Indonesia from diversities of religions, cultures, tribes, and organizations defines the development of Hinduism in Indonesia. Distinguishing traditionalist from rationalized Hinduism, in the context of Indonesia, at least until few years before the fall of New Order of Suharto, is defined mostly by its relationship with the agenda of ‘One Nation’ under Pancasila as the ideology of the state.
In Clifford Geertz’s Chapter on “Internal Conversion in Contemporary Bali”, it is shown how difficulties of Balinese people to get recognized equally in the ministry of religion with Islam and Christianity. Muslims often accused that Balinese religion is not monotheistic and it tends to ‘wild’ religion rather than monotheistic religions as Islam and Christianity. According to conservative Muslims, Balinese religion worships many gods and has no book of guidance. It made Balinese people struggling hardly to get the recognition and brought them into severe debate on their own belief.

I think current history of the development of Bali-Hinduism is defined much more with the local and national agenda of tourism. The debate is coming to the fore on ways of introducing Hinduism to the foreigners and other believers, serving them religiously in the name of tourism, and educating Hinduism to Balinese own people in the reality of tourism. The very serious challenge for Hinduism is also global demands for peaceful religion to the earth to reduce global warming. For many activists, let say for instance Ayu Utami the Catholic Indonesian Novelist in her latest work “Bilangan Fu”, Hinduism is much more friendly religion to the nature rather than Islam and Christianity. It is not promising, I think, rather challenging.

Resources:
1. Clifford Geertz, “Internal Conversion in Contemporary Bali”, in Geertz, The Interpretation of Cultures, New York: Basic Books, 2000. (1973), pp. 170-189.
2. Fredrik Barth, Balinese Worlds, Chicago and London: The University Press, 1993. Pp. 3-25, 191-220.