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J. . Schoorl Belief in Reincarnation on Buton, SE Sulawesi, Indonesia In J. Schoorl Belief in reincarnation on Buton, S.E. Sulawesi, Indonesia In: Bijdragen tot de Taal-, Land- en Volkenkunde 141 (1985), no: 1, Leiden, 103-134 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/30/2021 09:09:32PM via free access J. W. SCHOORL BELIEF IN REINCARNATION ON BUTON, S.E. SULAWESI, INDONESIA I. Introduction My research into the culture of Buton has revealed, to my surprise, that one of the aspects of its culture is a strong belief in reincarnation.1 The island of Buton (or Butung; S.E. Sulawesi) was until 1960 the nucleus of the sultanate of Buton. According to the sultanate's own documents, largely written in the Wolio language in a modified Arabic script, the sixth raja (monarch) of the monarchy of Wolio or Buton became the first sultan (Murhum). Zahari (1980:40) has calculated that the transition took place around 1542.2 If the traditions concerning historical developments are reasonably accurate, the beginnings of the monarchy may therefore be situated in the first half of the 15th century. In the earliest period of the monarchy there were, according to the tradition, relations with the Javanese kingdom of Mojopahit. The first monarch, Queen Wakaakaa, married a prince from Mojopahit, Sibatara. The son of the second monarch, Queen Bulawambona, was called Bata- raguru. When he became the third monarch of Wolio, he visited the court of Mojopahit. His son Tuarade, the fourth monarch of Buton, also visited Mojopahit, and brought back four regalia, later known by the name syara Jawa (Javanese institutions; cf. Zahari 1977,1:38-42). Although little is known about this period, it may be presumed, on the basis of these relations, that the Buton monarchy was under Hindu- Javanese influence. This is also indicated by the oral traditions. On the island of Wangi-Wangi - the northernmost island of the Tukang-besi group, situated to the south-east of Buton - tradition has it that the first monarch of Wanci, a village on the island, was converted to Islam. On his death his body was therefore buried, which gave rise to conflict with his subjects, the majority of whom were still Hindu and would have wanted the body cremated. In any case they did not want the earth polluted by the body. When the sixth raja, Sultan Murhum, embraced Islam, the inhabitants of the kingdom were obliged to become Muslims. Working outwards J. W. SCHOORL is professor of sociology/anthropology of development at the Free University of Amsterdam. Interested mainly in theories of development and change and in Indonesian sociology/anthropology, he has published Kultuur en kultuurveranderingen in het Moejoe-gebied, 1957, and Sociologie der modernisering, 1974. Prof. Schoorl may be contacted at Groen v. Prinstererlaan 37, 1272 GB Huizen, The Netherlands. Downloaded from Brill.com09/30/2021 09:09:32PM via free access 104 J. W. Schoorl from the centre of the kingdom, the kraton of Wolio, a systematic attempt was made to disseminate Islam. According to oral tradition, there was a group of Javanese on Buton at that time, who had left Mojopahit after its Islamization, wishing to remain Hindu. For them, Buton was friendly territory. Under Murhum, however, they were also forced to become converted to Islam. They are said to have refused, preferring voluntary death, and to have descended into a mass grave they had dug themselves in order to die. The Butonese living in that area were told that the group had departed after the silencing of the gong. The (Mojopahit) grave is supposed to be situated on the south coast of Buton, near Betauga. When the sultanate was dissolved by the Republic of Indonesia in 1960 — the last sultan, La Ode Falihi, had died shortly before - it had existed for over 400 years. This fact does not immediately suggest the presence of the notion of reincarnation. Of course one may suppose that, in less intensively administered parts of the sultanate, the presence of Islam may have been less pronounced than in the centre. The former sultanate comprised the two present-day regencies or districts (kabu- pateri) of Buton and Muna. Apart from the islands of the same names, the areas of Poleang and Rumbia on the south-eastern leg of Sulawesi also belonged to the sultanate, as did the island of Kabaena, to the west of Muna, and the above-mentioned archipelago of Tukang-besi. My research has revealed, however, that the belief in reincarnation is par- ticularly strong in the centre. It is there that a special form of Islam has developed in which there is room for the idea of reincarnation. Such an unexpected discovery immediately raises a number of ques- tions. What form is taken by reincarnation in this belief? Are there any clear parallels with Hindu ideas? To what extent and in what way have these ideas been reconciled with Muslim thinking? The same question arises with respect to ancestor worship. Are there possible links with pre-Hindu, ancient Indonesian notions? Is this thinking encountered elsewhere? What is the distribution of this belief in the Buton area? What kind of future developments can one expect? Although these questions are too numerous to be answered exhaus- ively within the scope of this paper, a number of them will receive a provisional answer. I hope that this article will anyway inspire greater interest in the presence of the belief in reincarnation in Indonesia. II. Various examples One of my informants told me of the following personal experience. In 1948, when he had to go to Makassar (now Ujung Pandang) on business, his father-in-law was already ailing. He had to promise not to stay away too long. After his departure, his father-in-law became seriously ill and sensed that his end was near. On several occasions he asked whether his son-in-law had returned. When he was dying he called his daughter and Downloaded from Brill.com09/30/2021 09:09:32PM via free access Belief in Reincarnation on Buton 105 said: "Look me straight in the eye. When I die, I shall come back to you. You must see to it that your husband returns quickly before your womb dries up. And you must keep a piece of cotton-wool with moisture from my navel as medicine for the child that will be born to you." He then said to his other children, "You must not be jealous that I will be returning through her". During this conversation five prominent people from Wolio, the centre of the sultanate, were also present. My informant did not return until 1951, and not long thereafter his wife became pregnant. When the first labour pains announced the birth, he took his wife to the hospital, but on their arrival the pains ceased. They returned home to await a renewal of the labour pains. On their way back he had a vision and heard a voice saying, "Pay your debt". He thought of the fact that he still had not paid half the wedding-gift (popolo)..He then uttered the zikir3 500 times and, on returning home, said the following prayer: "O Lord, permit him to come back to the right place". Three days later his son was born. Shortly after the birth, when he took his child in his arms and whispered the azan (the call to prayer) into both his right and his left ear, the child murmured "Yes, yes" in agree- ment, and immediately urinated over him. This made it clear that the father-in-law had returned in the child. His wife also said, "That is my father". In later years she often wept, since she felt cheated by her father: "He promised me a good child, but my son is often disobedient". One informant knew, for three of her four children, precisely which relative's spirit had returned in each of them. She could only not tell about the youngest child. When she was pregnant with her eldest son, she had suddenly seen a light in the bathroom. It was as though a great eye was looking at her from the edge of the mandi basin. Later it appeared that a male member of the family had died at that very moment as a result of a fall in his bathroom striking his head against the mandi basin. She is convinced that this meant that the dead man would return in the unborn baby. And indeed, her son looks like him. In her second child an aunt of her husband's had returned. This woman had had no children. Before she died she had whispered that she wanted to return to her nephew's family because he was a good person. When my informant was pregnant and the aunt died, she saw an appari- tion of her. She had also felt the aunt returning in her baby daughter, who moreover looks like her. She likewise knows for certain that a great-aunt of her husband's has returned in her third child. She was again pregnant when she had visited this great-aunt. The old lady had held her hand for a good hour and said, "I am leaving now, but I'll be back soon". Her little daughter looks like this great-aunt and, like the old woman, is very fond of animals. Downloaded from Brill.com09/30/2021 09:09:32PM via free access 106 J. W. Schoorl Both the spirit of the last sultan, Falihi (1938-1960), and that of his wife have returned in a grandchild. The spirit of the sultana has come back in a grandson.
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