ISLAM BAJO: CONSTRUCTION AND CONTESTATION OF RELIGIOUS IDENTITY OF THE BAJO PEOPLE IN WAKATOBI ISLANDS, SOUTH EAST SULAWESI
The Bajo people are known as the sea people. In the past, the Bajo were known as sea gypsies or sea nomads, because they live nomadic on their traditional boats. However, in recent times, most of them are already settled. They build their settlements in shores or atolls, but still on the water, and...
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| Main Authors: | , |
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| 格式: | Theses and Dissertations NonPeerReviewed |
| 出版: |
[Yogyakarta] : Universitas Gadjah Mada
2014
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| 主題: | |
| 在線閱讀: | https://repository.ugm.ac.id/133783/ http://etd.ugm.ac.id/index.php?mod=penelitian_detail&sub=PenelitianDetail&act=view&typ=html&buku_id=74601 |
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| 總結: | The Bajo people are known as the sea people. In the past, the Bajo were
known as sea gypsies or sea nomads, because they live nomadic on their
traditional boats. However, in recent times, most of them are already settled. They
build their settlements in shores or atolls, but still on the water, and not on the
land. As the sea people, the Bajo have their indigenous belief that is strongly
shaped by their natural environment. They believe in Lord of the sea, whom they
called Mbo Ma Dilao. The Bajo also acknowledge themselves as Muslim. With
this acknowledgement, therefore, the religious identity of the Bajo is a
combination between Islamic belief and their indigenous belief.
This research focuses on the process of construction and contestation of
the Bajo religious identity, especially on two main problems: how do the Bajo
construct their religious identity in relation to their natural and social environment
and how external influences and challenges to their religious identity are
experienced and responded. The method applied for this research is ethnographic
method. The observation for this research focuses on the Bajo who live in
Wakatobi Islands, Southeast Sulawesi, Indonesia.
In the process of construction their religious identity, natural environment
is very crucial in the construction of their indigenous belief. Meanwhile, the Bajo
were already embraced Islam at the time Islam came to Nusantara archipelago.
The contestation to the religious identity of the Bajo are challenges to their
religiosity, which can be categorized into three forms: first, challenges from Islam
coming from the land to Islamic belief of the Bajo |
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