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Dang Hyang Astapaka and his cultural geography in spreading Vajrayana Buddhism in medieval Bali
(2016)
The sway of Hinduism and Buddhism in Indonesia archipelago had imprinted deep cultural heritages in various modes. The role of holy persons and kings were obvious in the spread of these religious and philosophical traditions. Dang Hyang Asatapaka, a Buddhist priest from East Java had travelled to Bali in spreading Vajrayana sect of Mahayana Buddhist in 1430. He came to Bali as the ruler of Bali invited him to officiate Homa Yajna together with his uncle Dang Hyang Nirartha, who had stayed earlier in Bali. Impressed with deep knowledge and spiritual acumen of him, the ruler Waturenggong King appointed him as a purohito (palace priest), whose jobs were to give spiritual consultation and political advisor in ruling the country. During his life times in Bali, he travelled from one place to another spreading Vajrayana sect of Buddhism. Lastly he settled in Budakeling village in East Bali where he built gerya (house) and temples for worship and meditation. From here he, his descents, and followers spread the Vajrayana to all over Bali and Lombok. He left us with Vajrayana sect of Buddhism, which was assimilated with Saivism. Dang Hyang Astapaka and his uncle Dang Hyang Nirartha were the advocators of Saiva-Buddha cult in Bali backed up by the rulers.
The present study focuses on specific aspects in the organization of teaching religion in Indonesia. It analyses the position of religion within the Indonesian Basic Law, consequential legislation, and educational policies. How does this framework translate into national and regional policies pertaining to the emergence, institutionalization, and organization of the Hindu class and the Hindu education system in Bali from 1945 to 2008?
Muslim majority Indonesia constitutes an interesting laboratory for doing fundamental research on religious plurality and transformations of religion. The model of organizing the religion class in Indonesia is rooted in a specific historical, socio-cultural, political, and legal context, which is fundamentally different to European models of religious education. In addition, in contrast to classical Islam and modern Islamic states, Indonesia recognizes Asian religions as equal in status with the religions of the book. Besides Islam and Christianity, Hindu Dharma and Buddhism were recognized as state funded religions in 1965. This recognition had important consequences for the Indonesian model of organizing five confessional religion classes and faith-based education systems.
The Balinese are a rare case of a religious and ethnic minority being simultaneously an ethnic and religious majority. Therefore, the Balinese provide an outstanding case to analyze how Indonesia’s religious and educational policies do deal with that particular ethnic and religious minority. In addition, how do the Balinese themselves use the constitutional and legal framework to establish the Hindu religion class in public schools and a private Hindu education system from the level of pre-school to higher education?
A qualitative examination was conducted basing on a combination of theoretical and empirical investigations. The province of Bali and three educational institutions were chosen, because the Balinese were the reformers of Indonesian Hindu Dharma and the inventors of the Hindu education system. As the study focuses on constitutional and legal contexts of the Hindu class and the Hindu education system, teachers’ professional education, and composition of curricula and textbooks, a qualitative approach was applied combining ethnographic fieldwork and case study research. In consequence, the subject positions the study in the academic disciplines of Religious Studies and Area Studies. Data were collected through bibliographical surveys and fieldwork.
The amended 1945 Basic Law and consequential legislation give the same right to state sanctioned religions. The state is based on “One Supreme Lordship” prescribing national monotheism or monism. Indonesia’s spirited statehood is based on a religious, but not confessional interpretation. In addition, the strategy to manage religious plurality is authoritarian, as positive freedom of religion is limited to six state-funded religions, whereas negative religious freedom is not provided for. Despite the equal status of the six state funded religions, discriminative practices prevail with regard to funding those Asian religions. Notwithstanding, the Muslim majority Pancasila state can serve a model function for countries with illiberal politics in the Muslim world.
The first objective of strategic and educational policies is to mould a citizen who has faith in God, follows the commands of God, and has morals. The dimension of spiritual intelligence in education is a particular Indonesian dimension of education, which Indonesian educational planners added to the UNESCO standards of student-centered learning throughout life. Indonesia organizes the religion class and faith-based education systems in a confessional but pluralistic style. The citizens are required to attend the religious class in the religion they adhere to instructed by a teacher of the same belief from elementary to higher education. In addition, the religious mark is a compulsory item in the school report, and whether a pupil/student stays back or is promoted to the next level depends, amongst other factors, on how the religion teacher grades the student.
Unlike the Muslim or Christian based education systems, the Hindu education system is still marginal and minuscule. Its funding is discriminative. Funding and expansion are linked to national policies, and the personal networks of Hindu agents are given the mandate to organize the Hindu administration and education system.
In the second half of February 2014, Odonata were searched for nine days on Bali andfour days on Lombok, the western Lesser Sundas, Indonesia. One species, Orthetrum chrysishas been for the first time recorded for Bali and six species, Nosostictaemphyla, Idionyx murcia, Brachydiplax chalybea, Agrionoptera insignis, Neurothemisramburii, Rhyothemis phyllishave been for the first time recorded for Lombok. The previous lit-erature concerning the two islands is analysed. To the moment, 55 Odonata species (3 unidentified) are known for Bali and 39 for Lombok, although the actual faunas of both islands are supposed to be equally rich, and further studies on Lombok are necessary. Odonata faunas of Bali and Lombok mirror each other in respect of high shares,29 and 23%, of Odonata species ranging to the west and east of the two islands, respectively. Efficiency of Lombok Strait as a biogeographical boundary was estimated as high as 0.6, so Wallace Line is of importance for Odonata. Some diagnostic characters of N. emphyla, N. ramburii, R. phyllis phyllisand Procordulia sambawanaand a taxo-nomical situation around Prodasineura autumnalisand P. humeralis, which is not justified biogeographically, are discussed. Short notes on habitats and assemblages of Odonata are added.
The Phylliidae (Phasmatodea) diversity of the Lesser Sunda Islands, Indonesia is preliminarily examined, and revealed to be notably lacking in completeness with only two species currently recorded. Of the nine islands/ island groups within the Lesser Sunda Islands, only the westerly islands (Bali and Lombok) have single species recorded: Phyllium (Pulchriphyllium) pulchrifolium Audinet-Serville, 1838, from Bali, and Phyllium (Phyllium) conlei Cumming, Valero, and Teemsma, new species, from Lombok. The latter species is herein described and differentiated from congenerics. To conclude, with so few species recorded from the Lesser Sunda Islands, a key to species for Java and the Lesser Sunda Islands is presented for males.