International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192 Tough and Leniency of the Existence of Hindu Alukta in Tana Toraja South 1Nyoman Yoga Segara, 2Nyoman Alit Putrawan, 3Ketut Gunarta, 4Made Adi Brahman

Abstract--This article is the result of the development of research on the history, existence, activities, and dynamics of the Alukta Hindus in Tana Toraja, . The key issue to be explained is that although the Hindu Alukta followers have integrated with Hinduism, they still get the stigma and stereotype as animism and not religion. Structurally, they do not get the most attention from the government to be fostered through functional staff, such as instructors and teachers, while culturally, their knowledge of Hinduism also does not get the maximum understanding so that it is dominated by the implementation of local customs only. Based on this problem, theoretically, it is necessary to study the authority of the state which seems to have the authority to define local beliefs and official religion. In practice, this problem also has implications for regulations that should be comprehensive by providing guidance and services not only to “local religion” but also a community that chooses official religion as a “new religion”.

Key words-- History, Hindu Alukta, Tana Toraja, Local Belief.

I. INTRODUCTION

Indonesia is a very diverse country, such as the diversity of races, religions, ethnicities, languages, etc. Among the diversity, there are more than hundreds of local beliefs that are still alive in addition to religion that has been officially recognized and mainstream, namely Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism. Research reports from the Center for Religious Life [1], Research and Development Agency of the Ministry of Religion explain that the number of adherents of local beliefs is quite large and spread throughout Indonesia. Interestingly, one of the conclusions of the research is that they did not get maximum service from the state, especially services in the civil registration and population administration, such as birth certificates, marriages, and deaths, and did not yet get recognition of their beliefs. In essence, they want equality with the official religion [2].

Based on this phenomenon [3], some local belief adherents submitted a judicial review to the Constitutional Court of the Republic of Indonesia [4]. Based on a comprehensive study, finally came the Constitutional Court Decree Number 97/PUU-XIV/2016, one of which included them as “Local Indigenous Believer”. With the recognition of this

1Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, , Indonesia, Email : [email protected] 2Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia, Email : [email protected] 3Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia, Email : [email protected] 4Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia, Email : [email protected]

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2748 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192 country, adherents of local beliefs are legally recognized for their existence in Indonesia and receive the same services as other official religions, including writing the name of their belief in the Identity Card column [5] [6].

But long before the Constitutional Court’s decision, some local beliefs were previously not recognized then because they wanted to get state recognition or were asked to join one of the official religions, eventually, they had to choose one of the existing religions. One of the many local beliefs that underwent the process was Aluk Todolo which is located in Tana Toraja, South Sulawesi, which has existed since the existence of Tana Toraja, and now exists in almost all of South Sulawesi Province and even in Central Sulawesi. Even Toraja is one of the largest tribes in South Sulawesi besides Bugis, , and Mandar [7]. The key issue is that when several important figures of Aluk Todolo claimed to integrate with Hinduism, they continue to accept the stigma of animism and are even called no religion [8].

This article will explain the position of Hindu Alukta [9] which previously departed from the local belief of Aluk Todolo when it has chosen Hinduism as the official religion still gets stigma, both internally by Aluk Todolo [10] [11] [12], and followers of Aluk Todolo who have chosen Christianity, Catholicism, and Islam as its official religion. Another explanation is how they must make peace with stigma and how the role of the state in providing guidance both structurally and culturally. These three explanations are important to answer the allegation that there has been neglect of their existence now.

II.RESULT AND DISCUSSION

Hindu Alukta: between local belief and official religion

The terms “official religion” and “local Indigenous religion” or “local belief” or “local religion” are still a tough discussion, but with the Constitutional Court Decree as above, adherents of local beliefs can at least survive by adhering to what they believe. No less important are their existence and identity recognized by the state. This recognition is important because that the interpretation of religion and belief in article 18 of the ICCPR is not only limited to traditional religions (major religions) but also beliefs that resemble traditional religions (local religions), even including people's beliefs, not to god (atheistic), agnosticism, non-god (non-theistic) freedom of thought and rationalism. As a result, these groups are vulnerable to discrimination to conversion.

The problem is that local belief is often only equated with local wisdom, even though the two terms are not always the same. Even though local wisdom contains many meanings. Quaritch Wales states that local wisdom is “common characteristics which are being had by the majority of community members as a result of their past experiences”. All of these characters can change and/or adapt themselves especially to the dominant culture or civilization that comes later. Formulate local wisdom as “local cultural values and knowledge that are wisely operationalized to regulate the social life of a community”. Another opinion was expressed by Ellen, who explained that local wisdom as indigenous knowledge that refers to treatment and medicine in a particular cultural environment with several characteristics.

If referring again before obtaining recognition from the state through the Constitutional Court Decree, religion and/or local wisdom cannot be autonomous so that they are vulnerable to political intervention or conversion.

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2749 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192

To cite some of the same cases in Indonesia, the fate of the Hindu Alukta tribe is also experienced by the Tolotang tribe, the wetu telu community in Lombok or Hindu Kaharingan [13].

The intense debate between the two major currents between local beliefs and official religions can be resolved by the awareness of the adherents themselves. For example, after the Constitutional Court Ruling 97/2016, some adherents of local beliefs consciously volunteered to become trustees. Likewise, before the Constitutional Court Decree, some of them also consciously did it, including Aluk Todolo who integrated with Hinduism and then called himself Hindu Alukta. Other followers of Aluk Todolo [14] [15] also do its integration with Christianity, Catholicism, and Islam. These four religions inhabit Tana Toraja.

The voice of an insider who understands his social world is important to be heard. One of them is Hendra Rantetao, a key informant of this research stating that the belief in Aluk Todolo to become the Hindu religion of Alukta is also final, without a doubt even being recognized by the state through the Decree of the Director-General. “But if there are followers of Aluk Todolo who want to convert to a religion or become local belief followers, please each of us, do not those of us who have religions officially asked to follow the seduction,” he said.

Hendra’s rage is understandable because after the Constitutional Court's decision there was a kind of euphoria that religious adherents based on the belief would return to their initial belief. It turns out that a phenomenon called Hendra is also afflicting Christians, Catholics, and Muslims who previously adhered to the local beliefs of Aluk Todolo [16] [17]. This also makes the Aluk Todolo people start to worry because on the one hand they have adopted an official religion that is legally recognized by the state, but they still practice the customs of Aluk Todolo. Some customs are forced to reduce or even eliminate them because the official religion that is embraced, is now starting to feel inappropriate. Hendra suspects that their bodies are officially religious, but their conscience is Aluk Todolo. Another uncertainty is that if they return to the local beliefs of Aluk Todolo, they will not necessarily receive the same service and recognition from the state.

History and Existence of Hindu Alukta Now

The key informant, Hendra stated that the traditional leaders of Aluk Todolo in Tana Toraja gathered and negotiated. Several times they were called to Ujung Pandang, the capital of South Sulawesi. Some were even asked to go to Jakarta to discuss the existence of Aluk Todolo. After a long process, an agreement was reached that followers of Aluk Todolo [18] [19] through their figures were more inclined to join Hinduism. Unlike the Tolotang tribe, also in South Sulawesi who embraced Hinduism because they were induced or perforce by incidents of violence, including a militaristic approach, at that time Aluk Todolo did so consciously and without coercion.

According to Hendra, the historical setting that strengthens them to embrace Hinduism has to do with Kapatongan (belief) which consists of three parts, namely believing in Puang Matua as the source of all that exists, the Deata as manifestations and Puang Matua, and believing in To Mebali Puang, the soul that has reunited with Puang Matua. These three beliefs are the basis for all activities and living arrangements of Hindu Alukta, including the order of life. Trust in these three things is a unity that cannot be separated. Deata or dewata is a manifestation of Puang Matua who has a certain power to protect and preserve the creation of Puang Matua to sustain human life.

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2750 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192

Based on that background, Hendra further strengthened his belief that Hinduism was the religion of his ancestors. According to him, Aluk Todolo only wanted to integrate in the 1960s, probably because of the limitations of Hindu figures to fully decipher the history of Hinduism in Indonesia, including in Tana Toraja. The second possibility, Aluk Todolo is a local religion but gets a touch to be glorified by Hinduism. Therefore, according to Hendra, the closeness of Aluk Todolo with Hinduism cannot be denied. The Three Basic Frameworks of Hinduism, namely philosophy (tattwa), ceremonies (acara) and ethic (susila) which form the basis for Hindus in Indonesia have similarities with the Aluk Todolo belief system, albeit with different terms.

The inauguration of the entry of Aluk Todolo with Hinduism was corroborated by Decree of the Director- General of Hindu and Buddhist Community Guidance Number: Dd/M/200-VII/1969 with consideration for reading on point (b) “Statement letter of the Central Board Leadership Parandangan Ada’ Tana Toraja Number: 17 TATOR/1969 dated July 1, 1969, concerning the entry of the Aluk Todolo, abbreviated ALUKTA into Hinduism”. This statement of approval in the consideration weighs on point (a) Since Aluk Todolo's belief is abbreviated ALUKTA more agree with that with Hinduism, and point (b) “using Aluk Todolo adherents abbreviated to ALUKTA with his own volition to re-elect through Hinduism”.

After the declaration, counted before the division of Tana Toraja into two, namely and North Tana Toraja Regency, the number of adherents of Hindu Alukta in 1970 was 117,790 people, and in 1975 there were 97,333 people. Their success has continued to increase with significant shrinkage over 38 years because in 2013 only consisted of 13,427 people. Also, the distribution is even sporadic and even five of the 19 sub-districts in Tana Toraja, not including Alukta Hindus.

The existence of Hindu Alukta in terms of the amount of functional power is also increasingly weak. For example, until now in Tana Toraja Regency there are no Hindu Religious Extension staffs with civil servant status, there are only 30 honorary extension workers. Likewise, with the teaching staff of Hindu religion teachers who only numbered 6 people making it difficult for them to teach students in schools. Finally, students from various levels are combined into one class. Whereas in terms of government structure, there are also no Hindu organizers to foster them even though the number and size of their territory requires an organizer.

The spiritual existence of Hindu Alukta also faces obstacles. Even though the Alukta Hindus knew a saint or clergyman called Toburakee and Tominani, in the Religious Data released by the Office of the Ministry of Religion of Tana Toraja Regency (2015), on page 37, no names were listed. Yet according to Hendra, the number of Hindu Alukta clergy is estimated at more than 50 people. Likewise, the number of shrines or temples is also not fully registered, even though the number is relatively large because the family temple (sanggah) is owned by every Hindu Alukta. But in the data, there are only three recorded, namely one temple in North Makale and 2 family temples in Rembon and Simbuang.

Ask for More Country Role

The result shows that Hindu Alukta in Tana Toraja still faces many problems. Its integration with Hinduism has not yet solved its problems. First, until now they still get a stigma as animism and even called no religion, both

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2751 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192 provided by followers of Aluk Todolo who have embraced other religions, and Hindus themselves have not fully accepted them. Second, Hindu Alukta still faces religious conversion so often experiences shaky faith. Third, with the Constitutional Court Decision 97/2016, some Alukta Hindus have doubts about continuing their religion or choosing to be a Belief in Faith. Fourth, religious life data are not fully recorded properly making it difficult to conduct comprehensive training, including providing extension workers, teachers, and organizers. Fifth, there is no priority from the government to foster religious groups such as Hindu Alukta who depart from local beliefs, so that they carry out the activities of local customs and traditions, rather than the new religion they embrace.

Based on these five problems, it seems that the role of the state is asked for more than just recording them as a new religion integrated with official religion. More requests to foster them become open because with the amendment of the 1945 Constitution, especially articles 28a and 28c which give freedom to human rights, including in faithful to, making various requests as a form of “politics of recognition”. If in the past this was considered taboo, now the demand for equality is normal.

More requests to the state are also important so that efforts do not dominate and marginalize each other. If this situation occurs, Homi K. Bhabha calls it the fruit of discursive power operations, or as a product of discursive consequences. In the case of Hindu Alukta, for example, even though it has officially joined Hinduism, it is still possible to convert other religions. Also, the seduction to become a local belief by the MK 97/2016 Decision is getting higher and this has the potential to occur because in addition to the problems being faced have not yet been resolved, now they only leave some traditional leaders who are still strong as Hindu Alukta.

In addition to the marriage factor, especially the women, at this time they are also faced with a belief dilemma, especially the younger generation. The followers of Hindu Alukta still stand strong only on their traditional leaders, and other young people who have studied in Bali, even though as time goes by, they are getting older and the numbers are getting smaller. Also, there is no transformation of the meaning of each ceremony that is carried out mainly for young children, also most of the ceremonies they carry out are very expensive so they feel unable to become Hindu Alukta. The ceremony which was supposed to be a tool to unite and maintain social, religious and cultural solidarity, seemed to experience setbacks.

The results also showed that in addition to quantity, the quality of understanding and practice of the Hindu Alukta religion was still inadequate. In addition to not having a similarity with the Hindu religion in general, especially Hinduism in Bali, they are more dominant in carrying out local traditions and customs. This practice may never be a serious problem among Hindus because in the Vedic scriptures it is stated that religious practices can be carried out by local customs. With this dogma, Hindus are not familiar with homogeneousness and uniformity, including Alukta Hindus. But the role of the state is still considered minor.

According to informants, the state seemed to ignore the long struggle of the traditional leaders of Aluk Todolo. Hendra and Alukta Hindus certainly hope more in the country, especially the Ministry of Religion to give more attention to communities like them. For Alukta Hindus, they only want to get the appointment of civil servants, especially teachers and instructors. Also, so that their saints are appointed as equal to the pedanda in Bali so that they can help the people and foster faith and pride as Hindu Alukta. Hendra's desire is understandable because in the

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2752 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192

Director General's decree it has also been explicitly stated so that the Aluk Todolo people when they join Hinduism receive guidance.

Implication: departing from the Hindu Alukta case

The results of this research produce several theses for further discussion. About the unfinished integration of Hindu Alukta and after the Constitutional Court Ruling 97/2016, first, the “local religion” in various regions underwent several name changes, including Hindu Alukta in this case. This change is often caused by external factors, but some continue to use the name from the start. “Local religion” allegation was only a form of syncretism, was rejected in this study. This can happen because they are not static, but dynamic in living life in the real world.

Second, “local religion” is now experiencing a lot of shifts in the meaning of teachings and ritual forms. This shift was made to avoid the stigma and stereotypes of the community, both those who still adhered to initial beliefs and who had integrated with mainstream religion. This strategy is important for them to do because when religion as the definition of the state, it will never be the same as their beliefs that were previously very close as a combination of customs, morality, and tradition. In the case of Hindu Alukta, they chose Hinduism because of such considerations, for example avoiding pressure and deviant views from religions other than Hinduism because in some rituals they used material that was considered haram. Another consideration is that they are still allowed to carry out the activities of the customs of their local beliefs because their religion other than Hinduism seems more uniform.

Third, in general, “Local religion” did not experience significant growth, especially the number of adherents and social activities, and even experienced a significant decline, including in the case of Hindu Alukta. They still have the freedom to practice their teachings, but this freedom they get is due to the flow of freedom in the reform order which affected the government bureaucracy. This conclusion is by the opinion of Olaf Schuman (2000: xxv) which states that if the state is no longer associated with the principle of one religion, then it no longer deals with whether a religious belief is true or not, but rather how does the state provide equal religious and belief guarantees to all citizen.

Fourth, the response of religious leaders and the government, in general, can accept the presence of “local religion” due to Human Rights Considerations and especially Law Number 24 of 2013 concerning Amendments to Law Number 23 of 2006 concerning Population Administration which gives freedom for each individual to practice the religious teachings they profess. This conclusion reinforces the position of the state which must be able to implement a set of regulations and negates discrimination so that “local religion” still gets a proportional space for religious expression. However, the implementation of guidance and services from this regulation must also be extended not only to “local religion” but “local religion” that joins mainstream religion.

III. CONCLUSION

Conceptually, issues about religion and belief, especially those involving state authority, may be defined, but remain vulnerable to criticism, especially regarding its implementation and practice in the field. Religion and belief must be understood as two different things because each has its dynamics. Not yet finished understanding both of them, the problem of local belief, some researches call it local religion, when they choose to join or integrate with

DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2753 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192

mainstream religion that is recognized by the state also still contains several problems. The case of Hindu Alukta understudy strengthens this thesis.

As a result, the perspective of religion, beliefs and “new religion” must also change. If only the country has the authority to provide services and guidance, then all three must also receive the most attention. This action is not merely to save the entity’s formal status but rather as a manifestation of respect for human rights and other living rights. Hindu Alukta as a “new religion” in Tana Toraja, South Sulawesi, demands more and more the role of the state, both structurally and culturally.

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DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2754 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020 ISSN: 1475-7192

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DOI: 10.37200/IJPR/V24I8/PR280294 Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 2755