TAWARIKH: International Journal for Historical Studies, 5(2) April 2014 ASIYAH AZ-ZAHRA AHMAD KUMPOH Some Insights into the Impacts of the Islamic Education on the Non-Muslims in Brunei Darussalam ABSTRACT: This paper aims to analyse the extent at which the non-Muslims in Brunei Darussalam identify with MIB or “Melayu Islam Beraja” (Malay Islamic Monarchy), the national philosophy of the country, by investigating the impacts of the Islamic education on the Dusun Muslim converts before their conversion to Islam. The traditionally, animistic Dusuns is one of the constitutionally recognised ethnic groups in the country and is strongly represented in Tutong District. This paper argues that the Dusuns had developed a strong sense of recognition towards Islam, even before their conversion; and this is signiϔicantly the result of the decades-long incorporation of the Islamic knowledge into the national education system. The recognition could be seen from the considerable depth of the Islamic knowledge they acquired, where such operative understanding of Islam simultaneously facilitated mutual emulation of Muslim ways of life. As the mutual emulation was also bolstered by the increasing breakdown of social and cultural boundaries between the Dusuns and the Muslims in the country, the informants of this study began to see the appeals and beneϔits of Islam as a religious system. Such re-appraisal of the religion, eventually led them to forsake their ethnic religion and convert to Islam, a signiϔicant step forward in forging a closer identiϔication with the ofϔicial religion of the country and ultimately with Brunei’s national philosophy. KEY WORDS: Malay Islamic Monarchy, Islamic education, Brunei’s education policies, the role of education, the Dusuns, and religious conversion. INTRODUCTION time, despite the changes occurred within The declaration of Melayu Islam Beraja the national education system following the (Malay Islamic Monarchy), as the national introduction of new education policies, for philosophy of Brunei Darussalam in 1984, instance, the Bilingual Education Policy in undeniably has reinforced the strong position 1984, the Integrated Educational System in that Islam has already acquired since 1959 as 2004, and Sistem Pendidikan Negara Abad the oficial religion of the country through the ke-21 or SPN21 (the 21st Century National promulgation of Brunei’s Constitution. The Education System) in 2009. declaration of the national philosophy in 1984, The consequences of the incorporation of accordingly, followed by the implementation religious subjects in the school curriculum are of the Islamic-driven state policies across clearly functional to the successful diffusion different institutions and government of the principles and values of Melayu Islam ministries, including within the national Beraja among the population in the country. education provision. The sense of recognition towards Islam is Since 1959, and even more so after 1984, evidently implicit in the lives of the population one could witness the ways the inclusion of following the constant exposure towards the the Islamic subjects at all levels in Brunei’s religion, particularly during their schooling education system became evident over years. What is interesting about this fact, and Dr. Asiyah az-Zahra Ahmad Kumpoh is a Senior Lecturer at the History Program, Faculty of Arts and Social Sciences UBD (University of Brunei Darussalam), Jalan Tunku Link, Gadong, Negara Brunei Darussalam. For academic purposes, she can be contacted vis her e-mail at: [email protected] 161 ASIYAH AZ-ZAHRA AHMAD KUMPOH, Some Insights into the Impacts of the Islamic Education it is worth examining, is that the non-Muslims THE DUSUN ETHNIC GROUP in the country are also equally exposed to the The word “Dusun” is a Malay word which religion, particularly through the education literally means the people of orchards. The system where it not only brings about the term “Dusun” was originally used to refer to non-Muslims’ awareness towards Islam but the group of people living in the inland part it also has somewhat inluenced the way they of the North Borneo (Evans, 1917:151). In arrange and organise their lives within their the case of the Dusuns in Brunei, it was their personal and ethnic contexts. contact with the coastal Brunei Malays that This paper, thus, will attempt to provide led to the imposition of the “Dusun” ethnic some insights into the extent of identiication label on the group, primarily because they with Melayu Islam Beraja that the non- lived inland, were cocooned by fruit orchards Muslim population in Brunei Darussalam and coconut plantations, and were exclusively has attained by investigating the impacts of rice farmers and fruit growers (Alas, 2009). the Islamic education on the Dusuns before At present, the Dusun ethnic group is strongly their conversion to Islam. The Dusuns belong represented in Tutong District of Brunei to one of the non-Muslim ethnic groups that Darussalam, with a smaller percentage live in have experienced major social, cultural, and Belait and Brunei/Muara District. In Tutong religious transformations within their ethnic District, several mukim (provinces) in the realm since three decades ago. district namely Ukong, Rambai, and Kiudang This paper will demonstrate how the are the original homeland of the Dusuns. Dusuns before their conversion to Islam rarely Traditionally, the Dusuns are animist in deemed the religion as foreign, let alone as their belief. The integral forces and guidance religiously threatening, largely due to the that they believe to have inluenced their growing familiarity that they had been having universe and daily life are the spirit beings with Islam, for many, since their childhood. and one of the divine spirits that the Dusuns There are three dimensions in which the believe to have directed the destiny of all impacts of the Islamic education on the its inhabitants is Derato, the main god in Dusuns can be found and analysed: ϔirstly, the Dusun cosmology. As the Dusuns are the creation of the foundation of religious traditionally rice farmers, the Derato has the knowledge; secondly, the mutual emulation highest rank in importance in their life where of Muslim way of life; and thirdly, their the ethnic group believes that it is Derato that conversion to Islam. provides them with a bountiful harvest year It is however worthwhile, irst and after year. foremost, to provide the early framework According to the oral tradition, the Dusuns of this paper. Appropriate information on believe that the rice seeds were brought down the Dusun ethnic group, who has been to earth by the son of Derato. Thus, in order to identiied as the main research subjects of show their appreciation for Derato’s consent this paper, will be given immediately after this to allow human beings to plant the rice seeds introductory remark. A relevant account on on earth, and to be thankful for the harvest Islam in Brunei Darussalam and its association and to ensure another good harvest in the with the country’s national philosophy, next farming season, the Temarok ceremony Melayu Islam Beraja, will accordingly then be is conducted by a group of belian, the only presented before the discussion of the paper intermediary between Derato and humans, at proceeds to provide a separate analysis on the end of a harvesting season. For the Dusuns, the incorporation of religious subjects in the Temarok ritual is considered as the heart the national school curriculum. Such format of their animistic practices. of discussion will allow readers to have an However, in the recent decades, the Dusun informed understanding on how the impacts religion was getting increasingly marginalised of the Islamic education on the Dusuns could within the ethnic realm, partly due to the take place in the form mentioned above. promotion of modern education system. As a belian’s ritualistic knowledge, which includes 162 TAWARIKH: International Journal for Historical Studies, 5(2) April 2014 the Derato language and the Temarok ritual, is this paper has been de-identiied in order to regarded as sacred, it is a taboo for a belian to protect the anonymity of the informants. acquire secular knowledge as such acquisition could corrupt the sacredness of the ethnic ISLAM IN BRUNEI AND rituals. Consequently, a belian cannot attend MELAYU ISLAM BERAJA school as this can be seen as disrespecting Brunei Darussalam has been known across the divine knowledge the belian has been the world for her long and staunch practice conferred with (personal communication with of Islam, observing and upholding centuries- informant A, 9/7/2009). long Islamic traditions and values. Historians, Such ritualistic taboo clearly is not in line however, found it dificult to determine with the state policy where since 1970s, the precisely the period as to when Islam irst country has been putting forth efforts in came to Brunei, primarily due to the absence promoting an equal access to school provision of credible historical records that could to all population and that an attendance to serve such purpose. To resolve the historical school is made compulsory to all children aged conundrum, the conversion of the irst Sultan seven and above. In addition, the eagerness of of Brunei, Awang Alak Betatar, to Islam in the Dusun parents to provide their children 1368, following his marriage to the Princess with the best education possible is perhaps of Johor Sultanate has always been taken as the reason why many parents never really evidence to substantiate the deinite presence consider of passing down the ritualistic of Islam in the country which then led to the knowledge to their offspring despite the fact establishment of Brunei’s Muslim Sultanate that they themselves adhere to the ethnic during the century (Mansurnoor, 2012:133). religion. Inevitably, the situation has caused For the ensuing six centuries, the position many young Dusuns to be increasingly and the role that Islam occupied and pulled away from the ethnic religion respectively played in the country varied (personal communication with informant B, throughout the period.