Hinduism in Indonesia is practiced by 1.7% of the total population, and by 83.5% of the population in Bali at the 2010 census. Hinduism is one of the six official religions of Indonesia. Hinduism came to Indonesia in the first century through merchants, and the Hindu epics, the Ramayana and the Mahabharata, became embedded in Javanese culture and worldviews through wayang kulit (shadow puppets), especially during the Sriwijaya and Majapahit kingdoms of India. In 2010, there are estimated to be more than 4 million Hindus in Indonesia according to the Indonesian census. The Parisada Hindu Dharma Indonesia debates the census methodology, and estimates 18 million Hindus live in Indonesia in 2005. In 2010, the Ministry of Religious Affairs of the Republic of Indonesia estimated that around 10 million Hindus live on Indonesian islands, unlike Indonesia. official census of more than 4 million. However, by 2017, Indonesia has the largest number of Hindus living in the region and outside South Asia.
Video Hinduism in Indonesia
Histori
The indigenous Indonesian archipelago practiced indigenous animism and dynamism, a common belief for the Austronesians. Indigenous Indonesians glorify ancestral spirits; they also believe that some spirits can inhabit certain places such as large trees, rocks, forests, mountains, or other sacred places. This invisible spiritual entity possessing supernatural powers was identified by the ancient Javanese, Sundanese and Balinese as "hyang" which could mean gods or ancestors. In modern Indonesian, "hyang" tends to be associated with God.
Hinduism Arrival
The Hindu influence reached the archipelago early in the first century. The historical evidence is not clear about the diffusion process of cultural and spiritual ideas from India. The Javanese legend refers to the Saka era, traced to 78 AD. The stories of the Epic Mahabharata have been traced on the islands of Indonesia until the 1st century; whose mirror version is found in the southeastern Indian peninsula (now Tamil Nadu and southern Andhra Pradesh). The Javanese prose works on the 14th century Tantu Pagelaran, which is a collection of ancient tales, Indonesian arts and crafts, extensively using Sanskrit words, the name of the Indian god and religious concepts. Similarly ancient Chandis (temples) were excavated in Java and the islands of western Indonesia, as well as ancient inscriptions such as the 8th century Canggal inscriptions found in Indonesia, confirming the adoption of the iconography of Shiva lingam, the goddess of his companion Parvati, Ganesha , Vishnu, Brahma, Arjuna, and other Hindu gods from mid to late 1st century AD. The ancient Chinese record of Fa Hien on his way back from Ceylon to China in 414 AD mentions two Hindu schools in Java, while Chinese documents from the 8th century refer to the Hindu kingdom of King Sanjaya as Holing, rich, "and coexist peacefully with Buddhists and Sailendra rulers in the Kedu plain of Java island.
The two main theories for the arrival of Hinduism in Indonesia include that South Indian marine traders bring Hinduism with them, and the second is that the Indonesian kingdom welcomes Indian religion and culture, and they are the first to adopt these spiritual ideas followed by the masses. The islands of Indonesia adopt Hindu and Buddhist ideas, combining them with existing indigenous folk religion and animist beliefs. In the fourth century, the Kingdom of Kutai in East Kalimantan, Tarumanagara in West Java, and Holing (Kalingga) in Central Java, was one of the earliest Hindu countries established in the region. Excavations between 1950 and 2005, especially on the Cibuaya site and Batujaya, show that Tarumanagara worshiped the god Vishnu (Wisnu) from Hinduism. The ancient Hindu empire in Java built many square shrines, named rivers on the island as Gomati and Ganga, and completed major irrigation and infrastructure projects.
Some of Indonesia's famous ancient Hindu kingdoms are Mataram, which is famous for the construction of one of the largest Hindu temple complexes in the world - Prambanan temple, followed by Kediri and Singhasari. Hinduism along with Buddhism spread throughout the archipelago. Many Hindu sastras and sutras are translated into Javanese, and expressed in art form. Rishi Agastya, for example, is described as the main character in 11th century Javanese text Agastya parva ; the text includes purana, and a mixture of ideas from the Samkhya and Vedanta Hinduism schools. Hindu-Buddhist ideas culminated in their influence in the 14th century. The last and greatest among the Javanese Hindu-Buddhist kingdom, Majapahit, affects the Indonesian archipelago.
Hindu in colonial era
Sunni Muslim traders of Shafi'i jurisprudence, as well as Sufi Muslim traders from India, Oman and Yemen bring Islam to Indonesia. The earliest early mention of the small Islamic community among Hindus in Indonesia is credited to Marco Polo, around 1297 CE, which he calls the new Moorish community of traders in Perlak. During the 15th and 16th centuries, a Muslim campaign led by the sultans attacked the Hindu-Buddhist kingdom and the various communities of the Indonesian archipelago, with each Sultan trying to carve out a territory or island to master. Four different and emerging Islamic sultans emerged in North Sumatra (Aceh), South Sumatra, West and Central Java, and in South Kalimantan (Kalimantan).
The Sultanate declared Islam as their state religion and pursued war against one another as well as other Hindu and non-Muslim pagans. The Hindu, Buddhist, Confucian and Animist communities of the Indonesian Sultanate bought the peace by agreeing to pay the jizya tax to the Muslim rulers, while others began to adopt Islam to avoid jizya taxes. For example, the jizya is imposed on the pagans of Islam in Sumatra, as a condition for peace by the local Sultan. In some areas, Indonesians continue their old beliefs and adopt a syncretic version of Islam. In other cases, Hindus and Buddhists go and concentrate as communities on the island they can defend. Hindus in West Java, for example, moved to Bali and the surrounding small islands. While the era of religious conflict and inter-Sultan warfare was under way, and new power centers sought to consolidate the territories under their control, European colonialism arrived. The Indonesian archipelago was soon dominated by the Dutch colonial empire. The Dutch colonial empire helped prevent interreligious conflicts, and slowly began the process of extracting, understanding and preserving the foundations of ancient Hindu-Buddhist cultures of Indonesia, especially in Java and the western islands of Indonesia.
Hinduism in the modern era
After Indonesia gained its independence from Dutch colonial rule, it was officially recognized only monotheistic religion under pressure from political Islam. Furthermore, Indonesia requires an individual to have a religion to gain full Indonesian citizenship rights, and officially Indonesia does not know Hindus. It is considered Hindus as people who are not religious (people without religion), and as those who must be converted. In 1952, the Ministry of Religious Affairs of Indonesia declared Bali and other islands with Hindus as requiring a systematic campaign of pursuit to accept Islam. The local government of Bali, shocked by this official national policy, declared itself a religious autonomous region in 1953. The Bali government also reached out to India and former Dutch colonial officials for diplomatic and human rights support. A series of student and cultural exchange initiatives between Bali and India helped formulate the core principles behind Balinese Hinduism (Chess Veda, Upanishad, Purana, Itihasa). In particular, the political self-determination movement in Bali in the mid-1950s led to a non-violent passive resistance movement and a 1958 joint petition demanding that the Indonesian government recognize Hindu Dharma. This joint petition quotes the following Sanskrit mantra from the Hindu scriptures,
Om tat sat ekam eva advitiyam
Translation: Om, thus is the essence of all that is, infinite, non-split.
The focus of the "undivided" petition is to fulfill the constitutional requirement that Indonesian citizens have monotheistic belief in one God. The applicants identified Ida Sanghyang Widhi Wasa as undivided. In the Balinese language this term has two meanings: the Divine Ruler of the Universe and the Absolute Cosmic Law of the Divine. This creative phrase meets the monotheistic requirements of the Indonesian Ministry of Religion in the first sense, while the last meaning of its meaning preserves the central ideas of dharma in ancient Hindu script. In 1959, Indonesian President Soekarno supported the petition and the Hindu-Bali Affairs section was officially launched within the Ministry of Religious Affairs.
Indonesian politics and religious affairs experienced turbulence from 1959 to 1962, with Sukarno dissolving the Constituent Assembly and undermining the impact of the communist movement in Indonesia along with political Islam. However, officially identifying their religion as a Hindu religion was not a legal possibility for Indonesians until 1962, when it became the fifth recognized religion. This recognition was originally sought by Balinese religious organizations and was given for the sake of Bali, where the majority were Hindus. Between 1966 and 1980, along with Hindu Bali, a large number of Indonesians in East Java, as well as parts of South Sulawesi, North Sumatra, Central and South Kalimantan officially declared themselves Hindus. They politically organize themselves to suppress and defend their rights. The greatest of these organizations, Parisada Hindu Dharma Bali, changed its name to Parisada Hindu Dharma Indonesia (PHDI) in 1986, reflecting further efforts to define Hinduism as national rather than just Bali's attention.
While Hindus in Bali, with their majority, growing and free to practice their religion, on other islands in Indonesia they experience discrimination and persecution by local officials because these Hindus are considered to be those who have abandoned Islam, the majority religion. However, Indonesia's central government supports Hindus. In the 1960s, Hinduism was an umbrella that was also used by Indonesians who were Buddhist and Confucian, but when both were not officially recognized. Furthermore, Hindu political activists in Indonesia are working to protect people of that religion under the rights they obtain in the Ministry of Religious Affairs of Indonesia.
To gain official acceptance and their rights in a predominantly Muslim country, Hinduism in Indonesia is politically forced to adapt. Today Hindu Dharma is one of the five officially recognized monotheistic religions in Indonesia.
Folk religions and animists with a deep concern for the preservation of the religion of their traditional ancestors claimed that their religion was Hinduism, regarded it as a more flexible option than Islam, on the outer islands. In the early seventies, the Toraja people in Sulawesi were the first to realize this opportunity by seeking refuge for their indigenous ancestral religions under the umbrella of 'Hinduism', followed by the Karo Sumatra Batak in 1977. In central and southern Borneo, a large Hindu movement has grown among the local indigenous Dayak people who led to the 'Hinduism' mass declaration on the island in 1980. However, this is different from the Java case, in which the conversion follows a clear ethnic division. Dayak Indigenous Peoples are faced with a large proportion of the Muslim population from government-sponsored (and mostly Madurese) immigrants and officials, and are deeply irritated at the expropriation of their lands and natural resources.
Compared to their counterparts among Javanese Hindus, many Dayak leaders are also more concerned about Balinese efforts to standardize Hindu ritual practices nationally; afraid of their unique 'Hindu Kaharingan' setbacks and renewed external dominance. In contrast, most Javanese slowly considered Hinduism at the time, did not have different organizations along ethnic lines and feared retaliation from powerful local Islamic organizations such as Nahdatul Ulama (NU).
Some indigenous tribes with beliefs such as Sunda Wiwitan Sunda, Torajan Aluk To Dolo, and Malak Batak, with their unique syncretic faith, have declared themselves Hindus to obey Indonesian law while maintaining their traditions different from the mainstream Hinduism Indonesia is dominated by Balinese. These factors and political activity have led to the rise of certain Hinduism outside of its Balinese fortress.
Maps Hinduism in Indonesia
General beliefs and practices
The common beliefs and practices of Hindu Dharma are a mixture of ancient traditions and contemporary pressures placed by Indonesian law allowing only monotheistic beliefs under the national ideology of the five precepts. Traditionally, Hinduism in Indonesia has ranks of deities and that the tradition of belief continues in practice; Furthermore, Hinduism in Indonesia gives freedom and flexibility to Hindus when, how and where to pray. However, officially, the Indonesian government considers and advertises Hinduism Indonesia as a monotheistic religion with certain officially recognized beliefs that fit its national ideology. Indonesian school textbooks describe Hinduism as having one of the highest creatures, Hinduism offers three obligatory daily prayers, and Hinduism has certain common beliefs partially paralleled with Islam. Scholars championed whether the beliefs recognized and given by the Indonesian government reflected traditional beliefs and practices of Hindus in Indonesia before Indonesia gained independence from the Dutch colonial government.
Some officially recognized Hindu beliefs include:
- Belief in a supreme being called 'Ida Sanghyang Widi Wasa', 'Sang Hyang Tunggal', or 'Sang Hyang Acintya'. God Almighty in Toraja culture in Central Sulawesi is known as "Puang Matua" in the belief of Aluk To Dolo.
- The belief that all gods are manifestations of this supreme being. This belief is similar to Smartism's belief, which also states that the various forms of God, Vishnu, Siva are different aspects of the same Supreme Being. Lord Shiva is also worshiped in other forms such as "Batara Guru" and "Maharaja Dewa" (Mahadeva) very closely identified with the Sun in the local form of Hindu or Kebatinan, and even in the jinn's knowledge about Muslims.
- Belief in Trimurti, consisting of:
- Brahma, the creator
- Vishnu or Vishnu, preserver
- ÃÆ' â € ¡iwa or Shiva, destroyer
- Trust on all other Hindu gods and goddesses (Hyang, Dewata and Batara-Batari)
The scriptures found in Hindu Dharma are Vedas and Upanishads. They are the basis of Indian and Balinese Hinduism. Other sources of religious information include Universal Hindu Purana and Itihasa (especially Ramayana and Mahabharata ). The epoch of the Mahabharata and Ramayana became a long-standing tradition amongst the faithful of Indonesia, expressed in the shadow puppet ) and dance performances. As in India, Hinduism Indonesia recognizes four paths of spirituality, calling it [Chess Marga]. This is bhakti m? Rga (the path of devotion to the god), jnana m? Rga (path of knowledge), karma m? Ga (work path) and king m? Ga (path of meditation). Bhakti clan has the biggest followers in Bali. Similarly, like Hinduism in India, Balinese Hindus believe that there are four precise human destinations, calling it Purusartha Chess - dharma (pursuing moral and ethical life), artha (pursuing wealth and creative activity), kama (pursuing joy and love ) and moksha (pursuing self-knowledge and liberation).
Hindu in Bali
Balinese Hinduism is an amalgamation of Indian religions and indigenous customs that existed in the Indonesian archipelago prior to the arrival of Islam and later Dutch colonialism. It integrates many of the core beliefs of Hinduism with Balinese art and rituals. Today, Hinduism in Bali is officially referred to by the Indonesian Ministry of Religion as the Hindu Dharma Religion, but traditionally it is called by many names such as Tirta, Trimurti, Hindu, Tirta, Shiva, Buda, and Shiva-Buda. The terms Tirta and Trimurti come from Hindu India, in accordance with Tirtha (pilgrimage to spirituality near holy water) and Trimurti (Brahma, Vishnu and Shiva) respectively. As in India, Hindu in Bali grows with flexibility, displaying a variety of ways of life. It encompasses many of India's spiritual ideas, cherishes the legends and myths of the Puranas and Hindu Indians, and expresses its traditions through a series of unique festivals and customs associated with a myriad of local and ancestral hyungs and their shapes. animal sacrifices that are not common in India.
- Hindu Temple of Bali
Balinese temple is called Pura . The temples are designed on a square Hindu temple plan, as a place of open worship inside a closed wall, connected with a series of intricately decorated gates to reach their compounds. Each of these temples has more or less membership; every Balinese person belongs to a temple based on heredity, residence, or affiliation. Some house temples are associated with family house compounds (also called banjar in Bali), others are related to rice fields, and others with major geographic sites. In the Balinese rural highlands, the banua (or wanwa , forest domain) of temples in each village is the norm. The island of Bali has more than 20,000 temples, or about one temple for every 100 to 200 people. The temple is dedicated to local spirits as well as the gods found in India; for example, Saraswati, Ganesha, Vishnu, Shiva, Parvati, Arjuna, and others. The design of the temple also incorporates architectural principles in Indian Hindu temples and regional ideas.
Each individual has a family god, called the god Kula, who lives in a temple called a family shrine that is degraded by the individual and his family. Balinese Hindus follow the 210 day calendar (based on rice plants and lunar cycles), and each temple celebrates its birthday every 210 days. The unique rituals and festivals of Balinese Hindus, not found in India, include those associated with the death of loved ones followed by cremation, cockfighting, dental submissions, Nyepi and Galungan. Every anniversary of the holy day, as well as festivals and family events such as weddings include flowers, offerings, bamboo towers with ornaments at the end and processions. It is celebrated by a community with prayers and parties. Most festivals have temples as places, and there are often opportunities for prayer, art and community celebrations. Some traditions, on the other hand, involve animist rituals such as caru (animal blood sacrifice) such as Tabuh Rah (deadly cockfighting) or animal killing to calm blind at < i> (the spirit of the earth) - however, animal sacrifice is done outside the place of a temple.
Dance, music, colorful ceremony dresses, and other arts are characteristic of religious expressions that stand out among the Hindus of Bali. As in India, these expressions celebrate mudras to express ideas, elegance, courtesy and culture. Traditional dramas occur. Various stories are revealed. For example, one involves a battle between Rangda the mythical character of Rangda (representing adharma, something like disorder) and Barong protector spirit represented by a lion mask (representing dharma), where players fall into trans, a good effort to conquer evil, the dancers express the idea that good and evil are within each individual, and that the conquering evil implies eliminating evil from oneself. Dance drama regularly ends up worrying, no winning party, for its main purpose is to restore balance and realize that the battle between dharma and adharma (good and evil) is within everyone and never ends. Barong, or dharma, is the main symbolic and ritual paradigm found in various festivals, dances, art and temples.
The life cycle ritual is also an important moment for religious expression and artistic appearance. Ceremonies at puberty, marriage, and most importantly, the cremation of death gives the Balinese a chance to communicate their ideas about community, status, and the hereafter.
- Balinese Hindu Society
Scholars debate the degree and nature of social stratification in medieval and contemporary Balinese Hindu society. The social structure consists of the chess of the dynasty (four varna) - brahmin (priest), satriya or "deva" (warrior), waisya (traders), and sudra (farmers, craftsmen, commoners). There is no historical or contemporary cultural record of untouchable people in Balinese Hindu society. The dyke - called caste by multiple accounts, classes by other accounts - are functional, not hierarchical or separate within Hindu Balinese or Javanese societies. Furthermore, there is social mobility - people can change their jobs and caste if they wish. Among Bali's inland highlands, the village (village) has no prey, social status and the person's profession have changed, and marriage is not endogamic. Historical inscriptions indicate that the kings and heads of Balinese Hindu villages came from all parts of society - priests, warriors, merchants and craftsmen.
Hindu Java
Both Java and Sumatra are subject to considerable cultural influences from the Indian subcontinent. Early evidences of Hindu influence in Java can be found on the 4th century Tarumanagara inscriptions scattered around modern Jakarta and Bogor. In the sixth and seventh centuries, many maritime kingdoms emerged in Sumatra and Java that controlled the waters of the Malacca Strait and thrived with increasing sea trade between China and India and beyond. During this time, scholars from India and China visited these kingdoms to translate literary and religious texts.
From the 4th century to the 15th century, Java has many Hindu kingdoms, such as Tarumanagara, Kalingga, Medang, Kediri, Sundanese, Singhasari and Majapahit. This era is known as the Classical Era of Java, where Hindu-Buddhist literature, art and architecture evolved and incorporated into local culture under the protection of the kingdom. During this time, many Hindu temples were built, including the 9th century Prambanan near Yogyakarta, which has been designated a World Heritage Site. Among these Hindu kingdoms, the Majapahit kingdom is the largest and lastest Hindu kingdom in Indonesian history. Majapahit is based in East Java, from which it controls most of what is now Indonesia. The remnants of the Majapahit kingdom shifted to Bali during the sixteenth century after a prolonged war by and the territorial loss of the Islamic sultanate.
The heritage of Hinduism leaves significant impact and traces in Javanese art and culture. Wayang performances and wayang wong dance and other classical Javanese dances are derived from epic episodes of Hindu Ramayana and Mahabharata. Although the majority of Javanese now identify themselves as Muslims, these art forms still survive. Hinduism has survived in varying degrees and forms in Java; in recent years, conversion to Hinduism has increased, especially in the area around a large Hindu religious site, such as the Klaten area near the Prambanan temple. Certain ethnic groups, such as Tengger and Osing, are also associated with Hindu religious traditions.
Hinduism elsewhere in the archipelago
Among non-Balinese societies considered Hindu by the government, for example, the Dayak adherents of Kaharingan religion in Central Kalimantan, where government statistics count Hindus as 15.8% of the population in 1995. Many Manusela and Nuaulu from Seram follow Naurus, a Hindu syncretism with animistic and Protestant elements. Similarly, Tana Toraja in Sulawesi has identified their animistic religion as a Hindu religion. The Sumatra Batak have identified their animistic tradition with Hinduism. Among Indian ethnic minority groups, Tamil and Punjabi Medan, Sumatra and Sindhis in Jakarta practicing their own Hindu forms similar to Hindu Indians, Indians celebrating Hindu holidays are more commonly found in India, such as Deepavali and Thaipusam The Bodhisas Sasak Sects on the island of Lombok is non-Muslim; their religion is a blend of Hinduism and Buddhism with animism; it is considered Buddhist by the government. In parts of Samarinda and Lombok especially Cakranegara, Nyepi is celebrated.
Demographics
The Hindu DG of Hindu Bimas (DBH) conducts regular surveys through close links with Hindu communities throughout Indonesia. In 2012 its research states that there are 10,267,724 Hindus in Indonesia. PHDI (Parisada Hindu Dharma Indonesia) along with several other minority religious groups claim that the government records non-Muslims in census records. The 2010 census records the number of Hindus in 4,012,116, about 80% of those living in the heart of Balinese Hinduism.
Official Census (2010)
According to the 2010 Census, there are a total of 4,012,116 Hindus in Indonesia, compared to 3,527,758 Hindus in the 2000 Census. While the absolute number of Hindus increased, the relative percentage of Hindus in Indonesia declined from 2000 to 2010 due to lower birth rates among Hindus than the Muslim population. The average number of births per Hindu woman varies between 1.8 and 2.0 among various islands, whereas for Muslim population varies between 2.1 and 3.2 per woman.
Official Census (2000)
According to the 2000 census, Hindus comprise 1.79% of the total population of Indonesia. Bali has the highest concentration of Hindus with 88.05% of the population claiming to be Hindu. The percentage of Hindus in the total population declined from the 1990 census, and this is largely due to lower birth rates and Muslim immigration from Java to provinces with high Hindu populations. In Central Kalimantan there has been a progressive Madura settlement from Madura. Details are given below:
Hindu festivals in Indonesia
- Hari Raya Galungan happens every 210 days and lasts for 10 days. It celebrates the arrival of the gods and ancestral spirits to the earth to live again in the houses of their descendants. Celebrations are marked by offerings, dances and new clothes. The ancestors should be comforted and welcomed, and prayers and offerings should be made for them. Families whose ancestors had not been cremated, but were still buried in the village cemetery, had to make offerings at the cemetery. Brass is the last day of the holidays, when the gods and ancestors leave until the next Galungan.
- Hari Raya Saraswati dedicates the goddess of learning, science, and literature. He mastered the intellectual and creative world, and was the guardian goddess of libraries and schools. The Balinese Hindu believe that knowledge is an important medium for achieving the purpose of life as a human being, and respecting it. He is also celebrated because he succeeds in defusing the wandering and lustful mind of his queen, Brahma, who is preoccupied with the material existence goddess, Shatarupa. On this day, offerings are made for palms (lontar), books, and holy places. Saraswati Day is celebrated every 210 days at Saniscara Umanis Wuku Watugunung and marks the start of the new year according to the Pawukon Bali calendar. Ceremonies and prayers are held at temples in family compounds, educational institutions and temples, villages, and businesses from morning till noon. Teachers and students change their uniforms for the day with bright and colorful ceremonial clothes, filling the island with color. Children bring traditional fruit and cakes to school for the offerings at the temple.
- Nyepi Day is Hindu Silence Day or Hindu New Year in Bali Saka calendar. The biggest celebrations are held in Bali as well as in the Balinese Hindu community throughout Indonesia. On New Year's Eve, the villages are cleaned up, food is cooked for two days and at night, as much as possible the noise is made to scare the devils. The following day, Hindus did not leave their homes, cook or engage in any activity. The streets are quiet, and tourists are not allowed to leave the hotel complex. The day after Nyepi night, everything stopped for one day except emergency services like ambulances. Nyepi is determined using the Balinese calendar, Nyepi night falls on new moon nights each time around March/April every year. Therefore, the dates for Nyepi change every year. Nyepi Night is a night of community gathering and burning stupas all over the island (similar to Holika in India), whereas the next day is a day of total peace and quiet (unlike Holi filled with dancing, coloring, cheer and noise).
Social life
A common feature among the new Hindu communities in Java is that they tend to gather around recently built temples (or temples) or around archaeological temple sites that are being reclaimed as Hindu places of worship.
The Parisia Hindu Dharma changed its name to Parisada Hindu Dharma Indonesia in 1984, in recognition of its national influence pioneered by Gedong Bagus Oka. One of the few new Hindu temples in East Java is Pura Mandaragiri Sumeru Agung, located on the slopes of Mt. Semeru, the highest mountain in Java. When the temple was completed in July 1992, with the help of wealthy benefactors from Bali, only a few local families officially recognized Hinduism. A pilot study in December 1999 revealed that the local Hindu community has now grown to more than 5000 households.
A similar mass conversion occurred in the area around Pura Agung Blambangan, another new temple, built on a site with small archaeological remains associated with the Blambangan empire, the last Hindu government in Java. Another important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the king of Hindu and Jayabaya prophet is said to have attained spiritual liberation (moksa).
A further Hindu movement in the early stages of development was observed around the recently completed Pucak Raung Temple (in the East Java area of ​​Glenmore), mentioned in the Balinese literature as a place where Hindus Maharishi Markandeya gathered followers for an expedition to Bali, where it is said to have brought Hinduism to the island in the fifth century AD.
An example of a revival around the main archaeological remains of ancient Hindu temple sites is observed in Trowulan near Mojokerto. This site may be the location of the capital of the Hindu kingdom of Majapahit. A local Hindu movement is struggling to master the recently excavated temple building they want to see restored as an active Hindu worship site. This temple is dedicated to Gajah Mada, the man associated with the transformation of the small Hindu kingdom of Majapahit into an empire.
In the Karanganyar area of ​​Central Java, the restored 14th-century Cetho temple on the slopes of Mount Lawu has been the center of Javanese Hinduism and gained patronage from temples and houses in Bali. A new temple is being built in East Solo (Surakarta). This is a Hindu temple that has miniatures of 50 sacred sites around the world. It is also an active kundalini yoga meditation center that teaches the sun tradition and holy water meditation of Java. There are many Westerners as well as Javanese who join.
Although there has been a history of opposition to the more tangible Islamization of East Java, the Hindu community also developed in Central Java (Lyon 1980), for example in Klaten, near the ancient Hindu monument of Prambanan. Today Prambanan temple performs various annual Hindu ceremonies and festivals such as Galungan and Nyepi.
In West Java, Pura Hindu Pura Parahyangan Agung Jagatkarta is built on the slopes of Mount Salak near the historic site of the ancient capital of Sunda Kingdom, Pakuan Pajajaran in modern Bogor. The temple, dubbed as the largest Balinese Hindu temple ever built outside Bali, is intended as the main temple for Bali's Hindu population in the Greater Jakarta area. However, since this temple stands in Sunda sanctuary, and is also a residence dedicated to the famous Sunda king, King Siliwangi, the site has gained popularity among the locals who want to reconnect their relationship with the ancestors.
Tourism
The predominantly Hindu island of Bali is the largest tourist attraction in Indonesia. In addition to the natural beauty, the temple architecture, elaborate Hindu festivals, rich culture, colorful art and lively dance are the main attractions of Bali tourism. As a result, tourism and hospitality services are evolving as one of the most important sources of income and generation of Bali's economy. The high tourist activity in Bali is different from other provinces in Indonesia where the Hindu population is insignificant or non-existent.
Symbolism
The National symbol of Indonesia is called Garuda Pancasila. Garuda, a vehicle or a trained vehicle (vahana) from Lord Vishnu, appears in many ancient Hindu temples of ancient Indonesia. Garuda Pancasila was designed by Sultan Hamid II of Pontianak, overseen by Sukarno, and adopted as a national symbol on 11 February 1950.
See also
- Balinese Hindu
- Greater India
- Hinduism in Southeast Asia
- Hindu Agamas
- Hindu temple
- Indosphere
- List of Hindu temples in Indonesia
- Religion in Indonesia
- Sanskritization
- Indians in Indonesia
References
Further reading
- Jan Gonda, Indian Religions in Pre-Islamic Indonesia and their survival in Bali , p. 1, in Google Books
- Martin Ramstedt (2003), Hinduism in Modern Indonesia, Routledge, ISBN 978-0700715336
- Ann Kinney (2003), Worshiping Siva and Buddha: The Temple Art of East Java, University of Hawaii Press, ISBN 978-0824827793
External links
- Hinduism in Indonesia
- Hindu Council UK: "Big Expectations: Hindu Awakening Movement in Java and elsewhere in Indonesia" by Thomas Reuter
- Agnihoma.org Resources and the Hindu Community in Indonesia
- Hindu-raditya.com
- desaadat.com
- Mediahindu.net
- Hinduisation Indonesia Considered again - The Far Eastern Quarterly , Vol. 11, No. 1. (November, 1951), p. 17-30.
- [1] Report on International Religious Freedom 2006
Source of the article : Wikipedia
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