The pre-existing animistic beliefs are thought to have become blended with Hinduism, resulting in the forming of new hybrid-types of Hinduism which contained specific features of its own, thus making it rather different from Indian Hinduism. The caste system, for example, was never rigidly applied throughout the history of the archipelago.
A number of important Hindu empires were established in Kalimantan, Sumatra and Java between the 5th and the 13th century; some of which had also absorbed Buddhist influences.
But after Islam had established itself in the archipelago as a socio-political force starting from the 13th century, Hinduism gradually lost ground to this quickly expanding religion. The only exception being Bali, where the ruler of Majapahit originating from East Java sought refuge from the conquest of Islamic forces.
As indicated in the map above, relatively large Indonesian Hindu communities are located on the islands of Bali, Kalimantan, Sulawesi and Sumatra and smaller pockets of Hindu villages can be found in East Java. Hinduism was placed as a layer on top of pre-existing variational animist traditions and therefore the resulting outcome of Hinduism differs in the various regions. In fact, on the small island of Bali one can discern an interesting level of variety across the different regions on the island.
And in some cases, particularly in East and Central Java, Hinduism became blended with Islamic traditions. According to government law only six major world religions are recognized as being official religions in the country.
Moreover, all Indonesian citizens are obliged to choose one of these six religions as their sole religion mandatory data that is documented in identification papers. For the group of Indonesians that still practice animist beliefs this constitutes a serious problem because animism is not an option provided by the Indonesian government. These communities thus tend to select Hinduism as their religion because Hinduism is more flexible compared to other religions to include animist elements.
Javanese art and culture is highly influenced by its historic Hindu-Buddhist chapter. Today, these influences are still visible and preserved through the famous wayang performances, the survival of many beautiful temples of which the Borobudur and Prambanan are best known , the large amount of Sanskrit loanwords in regional languages as well as in standard Indonesian , and folk traditions that uphold both Hindu and pre-Hindu beliefs among part of the Javanese communities, in particular in Central and East Java.
These Javanese traditions are known as Kejawen. For the last three years, we at MRG have run projects promoting freedom of religion and belief across Asia. In Afghanistan we have fostered strong partnerships with amazing local organizations representing ethnic and religious minorities. They were doing outstanding work, educating minority community members about their rights, collecting evidence of discrimination and human rights abuses, and carrying out advocacy.
Not all have been able to flee. Many had no option but to go into hiding. Some did not have a valid passport. Activists can no longer carry out the work they had embarked on.
They can no longer draw a salary, which means they cannot feed their families. With a season of failed crops and a cold winter ahead, the future is bleak for too many. We refuse to leave Afghanistan behind. We are asking you today to stand by us as we stand by them. We will also use your donations to support our Afghan partners to pay their staff until they can regroup and make new plans, to use their networks to gather and send out information when it is safe to do so, and to seek passports and travel options for those who are most vulnerable and who have no option but to flee to safety.
Azadeh worked for a global organization offering family planning services. Standing for everything the Taliban systematically reject, Azadeh had no option but to flee to Pakistan. MRG is working with our partners in Pakistan to support many brave Afghans who have escaped Afghanistan because of their humanitarian or human rights work or their faith.
They are now in various secure locations established by our local partners on the ground in Pakistan. Although they are safer in Pakistan than Afghanistan, Hazara Shia and other religious minorities are also persecuted there. We need your help, to support those who put their lives on the line for basic human rights principles we all believe in: equality, mutual respect, and freedom of belief and expression. The situation on the ground changes daily as more people arrive and some leave. Aluminium mining in Baphlimali, India, has caused environment devastation and has wrecked the lifestyle of thousands of Adivasis.
For centuries, Adivasi communities like the Paraja, Jhodia, Penga and Kondh have been living amidst the Baphlimali foothills. For generations they have lived in harmony with nature. They lived through rain fed subsistence agriculture of millet, cereals, pulses, rice and collection of non-timber forest produce, e. With widespread mining activities and linked deforestation, they have lost access to forest products and to the much needed pasture land in the vicinity of their villages. Your help will mean that MRG can support communities like these to help decision makers listen better to get priorities right for local people and help them to protect their environment and restore what has been damaged.
The above picture is of a tribal woman forcibly displaced from her home and land by District Forest Officers in the district of Ganjam, Odisha. Her cashew plantation burned in the name of protection of forests. Please note that the picture is to illustrate the story and is not from Baphlimali.
Esther is a member of the indigenous Ogiek community living in the Mau Forest in Kenya. Her family lives in one of the most isolated and inaccessible parts of the forest, with no roads, no health facilities and no government social infrastructure.
The Ogiek were evicted from some forest areas, which have since been logged. The Ogiek consider it essential to preserve their forest home; others are content to use it to make money in the short term. Esther has a year-old daughter living with a physical disability who has never attended basic school, as it is over 12 kilometres away. Young children living in these areas face challenges such as long distances to school, fears of assault by wild animals and dangers from people they may encounter on the journey.
Because the Ogiek have no legally recognised land rights, despite hundreds of years of residence in this forest, the government is refusing to provide social services or public facilities in the area. Ensuring that the Ogiek can access health services and education is essential and will mean that they can continue living on their land, protecting and conserving the environment there.
We are also advocating for equity in access to education and health by supporting OPDP to ensure that budgets for services are allocated fairly and are used well. The consequence of this wealth is that successive governments — colonial and post-colonial — have seen greater value in the land than the people.
This has led to extensive open cast mining which is doubly damaging to the climate, despite the opposition of the Khadia tribe. Archana is a rare example of an indigenous activist who is involved in UN debates; we need to support many more indigenous peoples and acknowledge their expertise.
Minority Rights Group acts as a bridge between excluded communities and decision makers, telling indigenous peoples about opportunities to contribute and reminding decision makers that they need to listen to and involve all, particularly those with proven strategies of living in harmony with nature. Title Dr. Miss Mr. Mr Mrs Mx. Last Name. Company Name. Make this an anonymous donation. Address 2. Add 25 per cent more to your donation at no cost to you.
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