TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018

Journal of Historical Studies

REFNI YULIA, ZULFA & HENDRA NALDI Improving the Government Policy on the Arat Sabulungan Tradition in Mentawai Islands

ABSTRACT: Government policy on banning the “Arat Sabulungan” tradition in Sioban Village, South Sipora Subdistrict, Mentawai Islands District, West , has occurred since 1954. Since the banning of the “Arat Sabulungan” tradition, it eliminates the local wisdom of the . This is due to the policy of the Mentawai regional government, which abolished tradition. The occurrence of controversy between local governments and Mentawai people, who still carry on the tradition, whereas for the Mentawai people, the “Arat Sabulungan” tradition is very important in the life of Mentawai people. The historical method is used in this study with a qualitative and an ethnographic approaches. The results of this research show that the abolition of “Arat Sabulungan” tradition was the coercion form of the government. However, indigenous peoples in Mentawai Islands are still active in carrying out the “Arat Sabulungan” traditions in cultural, ritual, and ceremonial customs. “Arat Sabulungan”, as belief system, has still existed in the life of the Mentawai indigenous people. Besides other factors, such as their very strong ties to customary law, even though Protestantism, , and Catholicism have become the official religion of the indigenous Mentawai people since 1954, but they still carry out the principles of living in the “Arat Sabulungan” tradition in daily life. Until now, there is still no new customary law system that is able to replace the position of “Arat Sabulungan” that they have upheld. They still think that “Arat Sabulungan” tradition is a belief system; and principles of tradition are still relevant to the culture and legal ideals of the Mentawai people. KEY WORDS: “Arat Sabulungan” Tradition; Prohibition; Mentawai Islands People; Improvement of the Government Policy.

INTRODUCTION Catholicism 35%, and Islam 15% (BPS Kabkep Mentawai people, who live in the Mentawai Mentawai, 2010; Ayun, 2018; and Firdaus, Islands, have customs and religions that 2018). Mentawai people have the tradition of are different from the Arat Sabulungan, whose rituals use tattoos in in Padang City, Province, the process. However, the government policy abolished the Arat Sabulungan tradition, Islam, while Mentawai people mostly adhere because it was considered a tattoo of self- toIndonesia. Protestant Minangkabau is 50%, identified Christian with harm that performed rituals (Coronese, 1986;

About the Authors: Refni Yulia, M.Hum. and Zulfa, M.Hum. are the Lecturers at the History Education Department of STKIP PGRI (College of Education and Teacher Training, Teachers United of the Republic of Indonesia) West Sumatera in Padang, Indonesia. Hendra Naldi, M.Hum. is a Lecturer at the History Department, Faculty of Social Sciences UNP (State University of Padang) in West Sumatera, Indonesia. E-mails address: [email protected], [email protected], and [email protected] Suggested Citation: Yulia, Refni, Zulfa & Hendra Naldi. Improving the Government Policy on the Arat Sabulungan Tradition in Mentawai Islands” in TAWARIKH: Journal of Historical Studies, Volume 10(1), October, pp.59-74. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI, ISSN 2085-0980 (print). (2018). “ Article Timeline: Accepted (July 27, 2018); Revised (September 19, 2018); and Published (October 30, 2018).

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West , Indonesia 59 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh REFNI YULIA, ZULFA & HENDRA NALDI, Improving the Government Policy

the Mentawai islands, especially in Sioban Persoon & Schefold, 2017; and Yulia, Zulfa & Village, South Sipora Subdistrict, the meaning Kaksim,Henley & 2017c). Limapornvanich, 2001; Delfi, 2013; and function of traditional Mentawai tattoos This tradition as an ethnic or endigenous has changed or expanded meaning, so symbol in various regions of the Indonesian the existence of tattoos in Sioban Village, archipelago. Tradition is a particular ethnicity South Sipora Subdistrict is threatened with that can be maintained in certain regions. But, extinction (Loeb, 1929; Ermayanti, 1988; sometimes, tradition is considered a problem Lindsay, 1992; Henley & Limapornvanich, for the government. Along with the process 2001; and Krutak, 2013). of extinction of tattoos, which is a ritual art The process of extinction of tattoos, which of Arat Sabulungan, due to the insistence of is a ritual art from Arat Sabulungan, is caused by the exhortation of the dominant external culture. From the background of the problems the dominant culture outside. This influence described above, this matter is interesting to Yulia,can also Zulfa be &referred Kaksim, to 2017a, as “coercion” 2017c and culture 2018). study related to Arat Sabulungan tradition (SchefoldThe root & Beierle,of all traditional 2000; Delfi, Mentawai 2013; and or tattoos as an ethnic/indigenis identity cultures is Arat Sabulungan, which is used in Sioban Village, South Sipora Subdistrict, as a living guide for the Mentawai people. Mentawai Islands District (Rosa, 2011 dan But, in 1954, Arat Sabulungan was abolished 2013; Faizah, 2013; Krutak, 2013; and from the Mentawai islands, especially in Listiati, 2015). Sioban Village, South Sipora Subdistrict, and Based on the background of the above all the ceremonial equipment was destroyed matters, in 1954, a meeting of three religions by the Police (Sihombing, 1979; Mulhadi, was held, namely Protestant Christianity, 2007 and 2008; Henry, 2012; and Yulia, Zulfa Islam, and Arat Sabulungan. At the meeting, & Kaksim, 2017a). Arat Sabulungan The condition of Mentawai traditional the Mentawai people were required to choose culture is naturally shaky, everything one of the religions was at officially the time, removed namely: and related to Arat Sabulungan, one of them is Protestantism or Islam. With the abolition of tattooed, displaced. The exhortation of the Arat Sabulungan, the Mentawai culture began outside culture driven by the government, to be threatened, especially the tattoo culture to eliminate the Arat Sabulungan tradition, in Sioban Village, South Sipora Subdistrict was caused by the opinion that the indigenous Mentawai customs hampered 2013; and Giffar, 2016). the development process that was being (Naim,Because 1977; Arat Abidin, Sabulungan 1997; Delfi, is the 2005 essence dan of promoted by the government at that time essential culture, this change occurs because (Roza, 1994 and 1997; Henry, 2012; and the policy issued by the government means Yulia, Zulfa & Kaksim, 2017a). to overhaul the mentality of all cultures in the For the Mentawai people, tattoos are the spirit of life. Tattoos have four positions in 2013; Giffar, 2016; and Yulia Zulfa & Kaksim, the Mentawai community, one of which is to 2017aMentawai and islands 2017c). (Coronese, In connection 1986:37; with this,Delfi, show identity and differences in social status the purpose of this study is to analyze the or profession. Sikerei shaman tattoos, for improvement of government policy on the example, are different from hunting experts. prohibition of Arat Sabulungan tradition in Hunt experts are known for drawing captive Sioban Village, South Sipora Subdistrict. animals, such as pigs, deer, monkeys, birds, To make the research focused, it can or crocodiles. Sikerei is known from stellar be formulated into the basic questions of tattoos all over the body. Besides that, tattoos the research. They are: (1) Why does Arat also have a function as a symbol of natural Sabulungan balance. Therefore, objects such as stones, indigenic identity?; and (2) What are the animals, and plants must be enshrined above solutions to artificialovercome tradition the problems? as an ethnic/ the body. However, in its development in On the Government Policy. Policy is

60 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018 basically decisions or choices of actions that directly regulate the management and distribution resources for the public interest, namelyof natural, the financial, people, the and population, human the community, or citizens (Colley & Price, 2008; Rizal, 2009; Gupta et al., 2011; and Indriati, 2015). Some documents, such as legislation Graphic 1: andcircles government define policies regulations; only as andofficial Conceptual Framework references, strategies, and action frameworks used as symbols of power and social standing, some define policies as guidelines, outline or roadmap in carrying out trends. So, the assessment that the tattoo is developmentthat are chosen activities or defined (Hardee as a government et al., 2004; gooduntil finallyor bad tattoos,depends were on the used existing as fashion social Rizal, 2009; and Indriati, 2015). conditions (Hammons, 2010; Cesare, 2011; Government policy in the Arat Sabulungan and Larsen, Patterson & Markham, 2014). tradition is an analysis of the study of the According to Selo Soemardjan (1981), prohibition of tattoo traditions in Sioban social change is all changes in social Village, South Sipora Subdistrict, Mentawai institutions in a society that affect its social Islands District. The government is not only system including values, attitudes, and in the sense of government, in the sense that behavioral patterns in society (Soemardjan, it only concerns the state apparatus, but also 1981:56). Existing community groups will governance that touches various forms of experience change. This is in accordance with institutions, both private, business, and civil the perspective of the evolutional theory society (Zakaria, 1996; Schefold, 1998; and of society, which will always experience a change from the traditional lifestyle to a more Public policy analysis is the science that complex life (cf Soemardjan, 1981; Ranjabar, producesDelfi, 2015). information relevant to public 2015; and Saebani, 2016). policy. Public policy analysis products are Pertaining the conceptual framework for advice. The policy taken will have certain this study, see graphic 1.

METHOD relativelysocial costs detrimental and benefits. to otherThis policy groups. can This type of research is a qualitative Policybe relatively problems beneficial consist to of a market group and failure, is approach using an ethnographic method government failure, and distribution (Thorne, 2000; Larsen, 2007; and Reeves, Kuper & Hodges, 2008), especially an ethnographic method to knowing in byproblems. globalization; Policy andproblems internal are factors influenced that by depth about government policies on Arat external factors that are mainly influenced Sabulungan tradition. Interviews were also done with Head of South Subdistrict, economic,are mainly andinfluenced environmental by human factors. capabilities. To Sioban Village Head, Matotonan Village helpPublic make policy public is influenced policy alternatives, by social, cultural, a policy Head, Mentawai Community Leaders; and model can be used (cf Persoon, 2004; Fafard, 2008; and Kamaruddin, 2013). Sumatera, Indonesia. This is all based on the On the Value Change. This change in value perspectivesPadang Pariaman of the District community, Officials who in owns West the tradition. This interviews have been carried the cultural constructions adopted by the out since 2017. community.for tattoos is Tattoos very much that influenced were originally also by only The research was carried out in

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Sioban Village, South Sipora Subdistrict, Mentawai Islands. Data collection techniques used are observation and in- depth interviews by making interview guidelines, and recording devices. Information obtained from the results of observations and interviews namely:will be written objective in thenotes field and notes. effectiveHere are recordstwo field (Suzuki, notes used, 1958; Sjamsuddin, 2007; Daliman, 2012; Towner, 2016; and Windiani & Nurul, 2016). In addition, the validity of the data is tested by using the method and source triangulation, so that the data can be truly trusted valid. Data analysis in qualitative Figure 1: research is the process of Map of the Mentawai Islands arranging data sequences, organizing into a pattern, and category and basic unit description, in line with S.J. Taylor implementation strategy by developing a & R. Bogdan (1984) and also A.L. Strauss series of settlements by conducting the PKMT (1987), who explained that data analysis in (Pemukiman Kembali Masyakarat Terasing qualitative research is a process that details or Resettlement of Isolated Communities). formal efforts to determine themes and PKMT is considered by the government as formulate a hypothesis (cf Taylor & Bogdan, a form of isolated development and welfare 1984; Strauss, 1987; Bryman & Burgess eds., 2002; and Reeves, Kuper & Hodges, 2008). Panjaitan, 2017:52-53). Thus, it means that the writers analyze of theTheir people homes (Erwin, are built 1997; in accordanceDelfi, 2015; withand data, in this case, is to organize, sort, group, uniform designs in areas categorized beside rivers or beaches. They are forced to leave analyzing this data is by reducing, analyzing their uma or house. Uma is a relationship for reports,code, and and categorize verifying them. reports. The Lastly, flow in the cultural ceremonies, rituals, and storage of writers use the documentation studies in all that is sacred. Their uma the implementation of the Arat Sabulungan house” built to house all clans (eight or more traditional ceremony; and makes it in the nuclear families) at one time, is which a type is of very “long cf Atkinson & necessary during the ceremony. Uma is also Flint, 2001; Charmaz, 2006; Henry, 2012; and the term used when referring to the whole Panjaitan,form of a documentary 2017). film ( group and ancestral land to move (Nooy- Palm, 1968; Roza, 1994 and 1997; Rudito, FINDINGS AND DISCUSSION Mentawai Government Policy Against the Ban on Arat Sabulungan Tradition in years,2005; andthis Hernawati,settlement was2007). removed See figure from 1. the Sioban Village, South Sipora Subdistrict. governmentHowever, project.due to this The program local government after five The policy of the Mentawai government, instead maintains cultural progress and after 1954, was to create a program change. Besides that, starting to enter

62 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018 logging companies began to appear throughout the Mentawai Islands. This is the beginning of forest destruction and local cultural traditions (Mitchell & Tilson, 1986; Zakaria, 1996; Erwin, 1997; Persoon, 2003; Eindhoven, 2009; and Panjaitan, 2017). For the Padang Pariaman District government, which used to be the capital of the Mentawai District, stated that the central government policy in 1954 was considered appropriate to abolish the Arat Sabulungan tradition

Zulfa & Kaksim, 2017a; and Giffar, 2016).(Persoon, This 2002; was theDelfi, reason, 2013; according Yulia, to Rosihan Anwar, Head of the Padang Picture 1: Pariaman District Administration Sikerei Implementing the Mentulai Arat Sabulungan Tradition Arat Sabulungan was a (Source: Researchers’ Documentation) body tattoo conducted by the Chief of SekereiOffice, that tribe; and this is considered to be hurting themselves, so that this tradition is naturally prohibited (cf Persoon, 1987; Ermayanti, 1988; Henley & Limapornvanich, 2001; and interview with Respondent A, 13/6/2017). Almost all of the interviewees stated that the policy of the central government was the right policy, because the Arat Sabulungan was a tradition that was indeed worth abolishing if it would hurt the owner

Candra, as Respondent B, posted in an interview,of the tradition. as following This is here:like what Elfis

Thus, the policy of the central government is considered to be a natural occurrence of the abolition of this tradition, because it is considered as hurting the people who own tradition (interview with Responden B, 20/6/2017).

However, from the description that the writers revealed above, this is in contrast if seen from the implementation of tradition and how important of Arat Sabulungan is for the Mentawai people, because Picture 2: Arat Sabulungan Procession this is ingrained for them. If viewed (Source: Researchers’ Documentation)

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 63 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh REFNI YULIA, ZULFA & HENDRA NALDI, Improving the Government Policy historically, the tradition of Arat Sabulungan is the most important thing in every breath of life of the Mentawai people (Coronese, 1986; Reeves, 2009; and Yulia, Zulfa & Kaksim, 2017a and 2017c).Delfi, 2013; See Krutak,pictures 2013; 1, 2, and Giffar, 3. 2016; The Mentawai people always look for the ultimate truth from their ancestors. They interact with nature and know what nature really wants. This is where the importance of the Arat Sabulungan tradition for the Mentawai people, the form of nature that is considered tobecause have life this and tradition life. Alam always or nature reflects is considered to be able to provide something useful for humans and can at times be angry if this tradition is lost in the land of Mentawai. So, the Mentawai people, in their actions, are always controlled by abstinence (Reeves, 1999 and 2009; Firdaus, 2018; Pakan, 2018; interview with Respondent B, 20/6/2017; and interview with Respondent C, 27/6/2017). Improvement of Government Policy on the Elimination of Arat Sabulungan Tradition. The abolition of Arat Sabulungan tradition is almost the same as that of coercion, but indigenous peoples are still actively practicing the cultural heritage, rituals, and ceremonial customs which are limited to a very small population of indigenous groups, mainly located around Sarereiket and areas in the South Siberut, Mentawai Islands (Coronese, 1986; Ermayanti, 1988; Reeves, 1999; Henley & Limapornvanich, 2001; Hammons, 2010; and Yulia, Zulfa & Kaksim, 2017c). Arat Sabulungan belief still has existence in the life of the Mentawai Picture 3: Ritual Procession indigenous people. This tradition still (Source: Researchers’ Documentation) exists in the village population, who live on Siberut Island. There is a far inland in this island. Besides other factors, such since 1954, nevertheless they still carry out as their very strong ties to customary the principles of life in the Arat Sabulungan law. Even though Protestantism, Islam, tradition in daily life (Schefold & Beierle, 2000; religion of indigenous Mentawai people 2017; and Yulia, Zulfa & Kaksim, 2017c). and Catholicism have become the official Delfi, 2005 and 2013; Reeves, 2009; Panjaitan,

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Until now, there is still no new customary Arat Sabulungan, for the Mentawai people, law system that is able to replace the position is an integral part of other schools of belief of Arat Sabulungan that they have upheld. or kebatinan, and the juridical basis for the They still believe that Arat Sabulungan is abolition of Arat Sabulungan coincides with largely relevant to the culture and legal the elimination of other forms of belief or ideas of the Mentawai people (Johansen, kebatinan in Indonesia (Mulhadi, 2008;

Yulia, Zulfa & Kaksim, 2017a; interview with 2015). In the 1945 Constitution, there is only Respondent2008; Delfi, 2013;C, 27/6/2017; Zulfa & Kaksim, and interview 2014; oneAgnes, chapter 2013; on Delfi, religion, 2013; if and indeed Resmarias, the name of with Respondent D, 3/7/2017). kepercayaan This was a problem in 1954. This belief outside of religion, certainly in Chapter XI, it was banned by the government in that time. or “belief” has its own meaning Belief” (cf Hamidi & Abadi, 2001; Mulhadi, 2007is not and only 2008; called and “Religion” Rahmah but& Sudrajat, “Religion 2009). and government,The government at that ordered time onlyone oftwo the religions five It was only after 33 years of independence, werereligions entered was officiallyin Mentawai recognized Islands, by namely the in 1978, that the authorities arbitrarily Protestant and Islamic religion (Schefold, 1998; Cohen, 2001; Mulhadi, 2007 and the 1945 Constitution no one knew him. In thisparalleled context, “religion” Mohamad with Hatta, “belief” well that known in Zulfa & Kaksim, 2017a). But these efforts as Bung Hatta, as one of the proclamators turned2008; Delfi, out to 2013; produce Panjaitan, results. 2017; These and efforts Yulia, of Indonesian independence, who was still still also have to be followed by a variety of tactics and strategies until the end of the 1970s, making the Mentawai people (alivePartai at Persatuanthat time, whenPembangunan the horrendous or Political “flow overwhelmed to maintain their consistency, Partyof belief” of Development was raised, confirmed Unity)’s delegation to the PPP that slowly they begin to abandon their beliefs and what was meant by the word of kepercayaan accept them (Panjaitan, 2017; Yulia, Zulfa & Kaksim, 2017b; Ayun, 2018; interview with Respondent E, 10/7/2017; and interview religionor “belief” (Jones, contained 2005; in Ahsan, Article 2017; 29, Paragraph and with Respondent F, 17/7/2017). Aryono,2 of the 19452018). Constitution, was “belief” in The government and share The 1945 Constitution, so Bung Hatta the same opinion in the Arat Sabulungan, knew exactly what the words meant, based that is a form of a religious tribal system on his explanation, it could be said that the that exists in Mentawai Islands, so it is not New Order government (1966-1998) had appropriate to live or be embraced by the twisted the meaning of the 1945 Constitution. Mentawai people today. Therefore, it is not wrong to be removed from the lives of the the GBHN (Garis-garis Besar Haluan Negara Mentawai people. In this effort, it seems ofIn Broadaddition, Outlines the forced of the “flow Nation’s of belief” Direction) into very obvious that the government and showed that the New Order government missionaries are collaborating (shoulder to had committed blasphemy, violating the Arat Republic of Indonesia’s Presidential Decree Sabulungan from the Mentawai earth. At No.1 in 1965; and violated Article 156a of theshoulder) present to time, eliminate the majority the influence of Mentawai of the Criminal Code, because the New Order people embrace Protestant Christianity, and with the some are Catholics and Muslims. Even so, intention that people do not adhere to any most of the Mentawai people in Siberut are religion,government which had is baseddone an on action the Supreme “ Lord” still adhere to their original religions, namely (Hatta, 1983; Hamidi & Abadi, 2001; and Arat Sabulungan (Rudito, 1993:62; Muhadi, Noer, 2002). 2007; Yulia, Zulfa & Kaksim, 2017c; interview Unlike Bung Hatta, Koentjaraningrat with Respondent A, 13/6/2017; and interview with Responden B, 20/6/2017). (1981) distinguished between “religion” and “belief”. According to him, religion © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 65 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh REFNI YULIA, ZULFA & HENDRA NALDI, Improving the Government Policy

Baso, 2004; and Mulhadi, 2007 and 2008). recognized by the state. A term used to refer Based on Decree No.167/PROMOTION/ is all religious systems that are officially 1954, the government of the Republic by countries, such as Islam, Catholicism, of Indonesia, through the Attorney Protestantism,to religions that Buddhism, are officially and recognized Hinduism. General’s Office, conducts supervision, investigation, and even prohibition on all that is all religious systems that are outside forms of existing and developing beliefs thatWhereas category “belief” or not has yet a distinctive recognized meaning, by in the community, which are deemed cf Hatta, 1983; incompatible or contrary to the provisions Koentjaraningrat, 1981:137 and 141-142; of the government at that time, which only Noer,the state 2002; as “religion”Bandung, (2009; and Call, 2012). recognizes some religions. The presence of these belief streams along with the ways of belief” be stopped was implied in the in which their marriages have also caused PresidentActually, Soeharto’s the suggestion speech that in 1978,this “flow which unrest among the public, so the government essentially said that: was forced to bring them to order (Baso, 2004; Mulhadi, 2007 and 2008; Delfi, 2013; […] the school of belief is not a religion and must and Yulia, Zulfa & Kaksim, 2017a). be returned to the followers of its religion. Do That is why at the peak there were actions But seeing its development, from 1973 until that led to coercion, so that the community not let this flow of belief lead to a new religion. very worrying (Soeharto, 1991). recognized by the government. This condition now, the flow of belief has flourished, so it is was alsotold toexperienced choose one by of the the Mentawai official religions people The abolition of Arat Sabulungan’s with the Three Religions Meeting in 1954, belief is not related to government policy which essentially ordered the Mentawai pertaining to the elimination of beliefs or people who still adhered to Arat Sabulungan kebatinan schools, which are considered (within three months) to renounce their disturbing religious life, society, and beliefs and choose one of the government- nation. This movement began during the recognized religions, at that time there was Soekarno administration, through the only Islam and Protestant religion (Mulhadi, Prime Minister Ali Sastroamidjojo, served in 1953-1955, namely the establishment of Kaksim, 2017a ). an Interdepartmental Committee on Beliefs 2007For and those 2008; who Delfi, do not 2013; heed and the Yulia, order, Zulfa the & government through its peace maintenance Pakem Committee”, with Decree No.167/ will destroy and burn all means of worship, PROMOSI/1954in the Community, (Mulhadi, abbreviated 2007 as and “Interdep 2008; including all accessories (symbols) that smell primitive. The pressure, threats, and coercion & Kaksim, 2017a). continued until the end of the 1970s, as Delfi,The 2013; Committee Panjaitan, was 2017;chaired and by R.H.K.Yulia, Zulfa stated by Reimar Schefold (1998) following here: Attorney General’s Investigation Center at the Sosrodanukusumo, Head of Office of the [...] in the Soekarno era, the Mentawaians Supreme Court, with the following duties: (1) hardly corresponded to the image of the to study and investigate the form, style, and Indonesian national personality, and everything purpose of beliefs in the community along was tried to adapt to it as soon as possible. In with the ways of marriage that occur in the 1954, a decree was promulgated prohibiting community; and (2) consider proposing to their tradition religion, which was said to be heathen; all the inhabitants were given three the Government, the Regulations/Laws which months to decide whether they wanted to covert regulate what is stated in Article 1 above and to Christianity or to Islam. Anyone who does limit it to the tranquility of decency and welfare not choose within this period is threatened with in a democratic society in accordance with punishment by the mission teachers, and his equipment was burned [...]. the provisions in Article 33 of the Provisional At the same time, external features such as Constitution of the Republic of Indonesia (cf glass beaded jewelry, the long hair, loincloths,

66 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018

tattoos, and the custom of chiseling the a means of controlling the many emerging incisors to a point were forbidden as marks of forms of belief in society, along with various Indonesian primitiveness (Schefold, 1998). forms of marriage in some areas carried out On the other hand, Soekarno’s political by followers of the faith in their own ways. will to change the way of life of the Mentawai But, politically, the presence of a variety people towards Indonesia’s national of beliefs, plus a very strong element of personality, that is equal to that of other regionalism (cf Geertz, 1973; Hufford, 2005; Indonesian people, is considered very good. Mulhadi, 2007; and Sudarto, 2017). But, some people view acts of extermination Concern (fear) of the authorities will and burning of cultural objects as excessive appear undermining or threatening the actions, because they are genuine basic stability and integrity of the NKRI (Negara personality suppression by deliberately Kesatuan Republik Indonesia or Unitary State eliminating the characteristics (identity) of the Republic of Indonesia). To streamline of the Mentawai people to immediately these countermeasures efforts, in 1958, adopt the national personality desired by the authorities, which is not necessarily in Section of the Religion and Community accordance with the Mentawai people at that Beliefthe Attorney Movement, General’s which Office later, formed in 1960, the time (Zakaria, 1996; Hauser-Schaublin ed., the institution was upgraded to become 2013; and Ayun, 2018). the Bureau of Religion with the task of The issuance of Decree No.167/ coordinating the task of overseeing the belief PROMOSI/1954, actually, does not stand streams in the community along with other alone, but is a follow-up to the provisions government agencies for religious and public of Article 18 and Article 43 of the 1945 Constitution. Article 18, for example, states Faizah, 2013; and Indriastuti, 2017). that the authorities give equal protection orderIn orderpurposes to create (Mulhadi, peace 2008; in the Delfi, community, 2013; to all recognized religious associations. this institution was later expanded to Whereas Article 43 states that the authorities become a national reach, established in each supervise that all religious associations, province and district, through circular of the and the associations should obey the law including unwritten legal rules (Baso, 2004; Bureau No.34/Pakem/S.E./1961, dated on 7 AprilDepartment 1961, concerning of Prosecutor’s instructions Office, Central for the Yulia, Zulfa & Kaksim, 2017a). establishment of Batasan Pakem (Customary Mulhadi,From the2007 sound and 2008;of Article Delfi, 18 2013; above, and it Restriction) in each province and in the is clear that the authorities only provide regions. This letter was signed by the Minister protection to all recognized religious or Attorney General, Mr. R. Goenawan, and associations. Not including other beliefs was addressed to all High Prosecutors/ Coordinators of the State Court Prosecutors government. If the religious association carry throughout Indonesia. Among the tasks of the outthat practices are outside that the threaten official thereligion stability of the of the Pakem Division are to follow, pay attention, state, even though the alliance or association monitor the movements and developments is related to one of the religions recognized of all religious movements, all schools of by the government, it will be destroyed belief or kebatinan, examine or study books because it is considered not to obey the of religious brochures or schools of belief, unwritten law and law. So, the provisions of both from within and overseas, for the sake Article 43 of UUDS (Undang-Undang Dasar of public interest and order (Baso, 2004; Sementara or Provisional Constitution) 1950 are very elastic and have a very wide range in Yulia, Zulfa & Kaksim, 2017a). accordance with the wishes of the authorities Mulhadi,In the 2007Attorney and General’s 2008; Delfi, Instruction 2013; and (Mulhadi, 2007; Sudarto, 2017; and Erl, 2018). No.1/Insrt/Secr/1963, dated on February 5, Sociologically and juridically, the 1963, concerning Settlement of Problems in formation of this committee was initially the Field of Prosecutor’s Expertise, further

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 67 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh REFNI YULIA, ZULFA & HENDRA NALDI, Improving the Government Policy explained the tasks of Pakem. These tasks violations of religious freedom (Donnelly, have the core of supervision directed at 2005; Wilde, 2008; and Sudarto, 2017). the symptoms that can hinder the course Meanwhile, Indonesia, Bangladesh, India, of development, such as: (1) teachings/ movements that can cause public order/ that ignore social discrimination or torture security disturbances; (2) teachings/ againstand Sri Lankareligious are minorities classified as(AI, countries 2016; movements that can harm the followers or and Skanthakumar & Juanda eds., 2016). society in general in the mental/spiritual Especially for Indonesia, discrimination, among others, appears in policy in which that a religious movement/belief stream the government only recognizes 5 major showsand material signs and fields; tendencies and (3) intowards the event error, religions. People who do not embrace the the Pakem Team must take precautionary measures (Baso, 2004; Mulhadi, 2007; and treatment from the state, such as in marriage Yulia, Zulfa & Kaksim, 2017a). and“official birth religions” registration often (Fasya get discriminatory et al., 2015; Actually, there is no recognized and Puspandari, 2015; and AI, 2016). Indigenous groups or traditional religious adherents, such as Sikerei, should not be misperceptionunrecognized religious occurred term because or official of the treated discriminatively, because they are Ministerand unofficial of Home religions Affairs’ in Decree,Indonesia. in 1974, This of public services often make religion a in a KTP (Kartu Tanda Penduduk or Identity considered “non-religious”, while all forms concerning the filling of a religious column the Decree was annulled during the time of civil“key”. rights, That issuch without as service mentioning to get the “official KTP PresidentCard) that Abdurrahman only stated the Wahid five religions. (2001-2002), But, (Kartureligion”, Tanda people Penduduk will have or difficulty Identity Cards),obtaining because it was considered to be contrary marriage records, and so on. Various legal to Article 29 of the 1945 Constitution discriminations above were tried to be concerning religious freedom (Eindhoven, eliminated through Law No.23 of 2006 2007 and 2009; Mulhadi, 2007; Sihombing et concerning Population Administration al., 2008; and Sudarto, 2017). (Ermayanti, 1988; Binawan, 2011; Crouch, As an illustration, in the mid-September 2012; and Agnes, 2013). 2004, the USA (United States of America) This can be seen in Article 2 of Law No.23 Department of Foreign Affairs issued a report of 2006, which recognizes or grants rights on the level of international religious freedom. to each resident, without distinguishing Data made in the Spain, on 1 July 2003 to 30 status, religion, citizens, etc., to obtain: June 2004, and shows that Asia dominates (1) population documents; (2) the same services in population registration and civil freedom of variety. In the report, China, North registration; (3) protection of personal Korea,the “black Myanmar, list” of Vietnam,countries Cuba, with aand low Laos level are of data; (4) legal certainty over ownership of categorized as very alarming countries, which documents; (5) information regarding data practice authoritarianism and totalitarianism on the results of the population and civil in controlling and limiting the religious registration of the person and his/her family; freedom. China, for example, is accused of and (6) compensation and restoration of good carrying out repressive actions against Tibetan names as a result of errors in the registration Buddhist Monks, Uighur Muslims, Roman of residents and civil registration, and misuse Catholics, Protestants, and Falun Gong sects. of personal data by the implementing agency While Iran, Pakistan, Saudi Arabia, Sudan, (Syahayani, 2017; and DHI, 2013).1 Turkmenistan, and Uzbekistan are categorized as countries that are hostile to minority 1 Republik Indonesia Nomor 23 Tahun 2006 tentang are considered apprehensive, because they AdministrasiSee also, Kependudukan”. for further information, Available “Undang-Undang online at: http://www. groups or unofficial religions. These countries dpr.go.id/dokjdih/document/uu/UU_2006_23.pdf [accessed in continue to be involved in various systematic Padang, West Sumatera, Indonesia: 3 February 2018].

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Although juridically the existence of existed and developed in the community, aliran kepercayaan/ which were deemed inappropriate or kebatinan, including traditional beliefs, has contrary to the provisions of the government notthe “belief”received stream its proper or place in Indonesia, at that time, which only recognized several nevertheless the presence of Law No.23 of 2006 religions. has provided a glimmer of hope for followers Improving government policy, in 2017, has made this tradition breathe a sigh of relief, at least they can enjoy civil rights that have not because the form of public belief in Indonesia beenof the fully “belief enjoyed system” like to the breathe followers a sigh of ofmajor relief, has been recognized since 2006. However, religions in Indonesia (Crouch, 2012; Presiden based on Decree No.23 of 2006, Article 61, RI, 2013; Syahayani, 2017; Yulia, Zulfa & paragraph (2) and Article 64, paragraph (5) Kaksim, 2017b; and Ayun, 2018). of Law Number 23 Year 2006, concerning on Population Administration, and it was later CONCLUSION amended by Law Number 24 of 2013, this The Arat Sabulungan tradition, as an ethnic or indigenic identity, can survive in the announcement on Tuesday, November 7, 2017.2 face of the Mentawai government policy. This was justified by the Constitutional Court’s tradition can understand and interpret the surrounding environment, which consists of patterns of interaction of humans, animals, References plants, soil, water, air and also man-made Abidin, Mas’oed. (1997). Islam dalam Pelukan Muhtadin objects. The results of this understanding are Mentawai: 30 Tahun Perjalanan Da’wah Ila’llah, used to encourage the realization of actions Mentawai Menggapai Cahaya Iman. Jakarta: that arise from people as members of the Biro Khusus Dakwah Mentawai, Dewan Dakwah Mentawai ethnic community. Islamiyah Indonesia. is a tradition that lives Arat Sabulungan Orang Mentawai” in WACANA: Jelajah Peradaban, in a society that includes a religious system Agnes,on MayPriscilla. 16. Available (2013). “Arat online Sabulungan: also at: http://www. Kepercayaan that believes in supernatural things, such wacana.co/2013/05/arat-sabulungan-mentawai/ as spirits and spirits that inhabit this whole [accessed in Padang, West Sumatera, Indonesia: universe, be it plants, animals, soil, and December 27, 2017]. Walk Out PPP pada 1978 Dijadikan Dalih bagi Orde Baru untuk cosmology of the Mentawai people. Arat Ahsan,Membungkam Ivan Aulia. (2017).Aspirasi “Aksi Umat Islam dan Depolitisasi Sabulunganartificial objects human, so that is also the Islam”. Available online at: https://tirto.id/walk- stream” or aliran kepercayaan/kebatinan, out-legendaris-yang-dilakukan-nu-ppp-di-era-orde- cannot be equated with “belief baru-cz5D [accessed in Padang, West Sumatera, Indonesia: 8 May 2018]. or kepercayaan/kebatinan made by the AI [Amnesty International]. (2016). Amnesty government,but even so in all the animist categorization teachings, of including “beliefs” International Report 2015/16: The State of Arat Sabulungan in Mentawai Islands, are the World’s Human Rights. London: Amnesty forced into the categorization. International. Available online also at: https://www. The abolition of Arat Sabulungan’s belief english-2.pdf [accessed in Padang, West Sumatera, is not related to government policy to the Indonesia:amnestyusa.org/files/annual_report_book_15_16_ June 1, 2018]. elimination of belief stream, which are considered to be troubling religious life, dalam Panggung Politik Indonesia, 1950-an – Aryono. (2018). “Pergulatan Aliran Kepercayaan community, and nation. This movement 2010-an: Romo Semono Sastrodihardjo dan Aliran Kapribaden” in Citra Lekha: Jurnal Sejarah, Vol.3, began during the Soekarno administration No.1, 2018, pp.58-68. (1945-1966), through Decree No.167/ PROMOSI/1954. Based on this decision, the Hard-to-Reach Populations: Snowball Research Atkinson, R. & J. Flint. (2001). “Accessing Hidden and government of the Republic of Indonesia, 2The Statement: We, hereby, certify that this article is the true result of our research, so it is not a product of plagiarism, conducted surveillance, investigation, and and it has not also been published in other journals yet. Thus, through the Attorney General’s Office, our statement, which we can accounted before the law, is even prohibition on all forms of beliefs that absolutely correct.

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