By Albert Schrauwers
The To Pamona, the folks of the highlands of significant Sulawesi, Indonesia, express the results of a classy historical past of colonial touch. during this anthropological examine, Albert Schrauwers examines the profound effect of a Dutch Protestant project at the faith and tradition of the To Pamona.
Schrauwers unearths how a special discourse on faith within the Netherlands was once exported to its colony, Indonesia. The missionaries fostered a non secular nationalism that finally remodeled the region's cultural and political identification over the process the next century. The position of the church in Dutch and Indonesian political opinions is demonstrated and the old roots of this 'pillarization' are unearthed. critical to this phenomenon one of the To Pamona, says Schrauwers, was once the impact of Dutch missionary Albert C. Kruyt, who used ethnographic tips on how to impose upon the folks a international faith and social structure.
Schrauwers has established his learn on huge archival examine carried out within the Netherlands, in addition to years of box paintings in Sulawesi. He provides a dynamic view of the evolution of spiritual perform one of the To Pomona, and brings new fabric to the scholarship on identification and faith in Indonesia.
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Additional resources for Colonial 'Reformation' in the Highlands of Central Sulawesi, Indonesia, 1892-1995
An easy reading of Kruyt's mission methodology could be invoked in explanation; since the sociological mission methodology specifically sought to preserve indigenous 'tradition' within the Christian adat, the original cultural impetus of Protestantism was lost. Yet, I would argue that this explanation is fundamentally flawed. We must remember that the adat preserved by the state and the church is a 'discursive' traditionalism; it does not describe an implicit cultural logic of practice, but is a textually derived 'tradition' infused with the dominant colonial discourses' assumptions of secularization and modernization.
The post-Enlightenment secular social sciences have been eager to trace the path of the 'disenchantment of the world,' the path from religious speculation to secular science, from mythology to theology, from culture to practical reason. ' This inherently individualized rationality is linked with capitalist economic individualism, freed from its social shackles by the Enlightenment. It was the specific 'ethic' of Protestantism, its cultural predisposition towards the practices of capitalist accumulation, which enlarged the space of civil society, fostered the growth of the market, and 'disenchanted' the world by removing unruly cultural forces from an increasingly mechanistic model of the way things work.
Conservative resistance to modernist reforms was expressed through a religious revival between 1845 and 1854 in the cities of Den Haag (the capital) and Amsterdam by those wedded to the royalist notion of the 'Great Protestant Nation' (Groot Protestantse Natie) (Rasker 1974, 75; Wintle 1987, 22). This revival was limited to aristocratic circles, and can be characterized as a romantic rejection of sterile, modern intellectualist theology for a pietistic emphasis on the individual's personal, emotive relationship with God.
Colonial 'Reformation' in the Highlands of Central Sulawesi, Indonesia, 1892-1995 by Albert Schrauwers