Menyama Braya: Balinese Hindu-Muslim Ethnoreligious construction in the creation of peace education

Abstract

This research discusses the menyama-braya tradition to construct ethnoreligious between Balinese Hindus and two Muslim ethnicities who inhabit Bali (Sasak Muslim ethnicity and Bugis Muslim ethnicity) in an effort of peace education. When ethnic and religious differences become an arena for division, menyama-braya offers a peaceful solution that brings the two together. In this context, this article discusses the practice of menyama-braya in religious rituals and educational institutions. In religious rituals, menyama-braya is present in ngaben (the cremation tradition) and religious day ceremonies of each religion). Whereas in educational institutions, the Puja Trisanda prayer and salam, Hindu involvement in MTQ; ngejot and ngotonin program, and the Rodat dance extracurricular. This finding shows how menyama-braya forms a unique identity that we call an ethnoreligious hybrid. This study extrapolates important patterns of peacebuilding in Asia, bearing in mind that Bali, as the world’s peacemaker, offers peace education that mobilises cultural diversity from different ethnicities and religions in one hybrid tradition.

Keywords:

• menyama-braya
• Hindu-Muslim
• ethnoreligious
• peace education
• cultural diversity

Disclosure statement

No potential conflict of interest was reported by the author(s).

Acknowledgments

We thank the Pusat Pengkajian Masyarakat Muslim (PPMM)/the Center for the Study of Muslim Society, which has supported the entire research process. Thank you also to the Regional Office of the Ministry of Religion of the Province of Bali, which has been willing to assist in the data mining.

Notes

1. See Budijanto (2003, p. 216; 218). Previously, Islam in Indonesia was known as an inclusive and tolerant group (pp. 216), but the Bali Bombing dramatically changed its status to radical Islam (pp. 2018). Ramakrishna and Seng Tang said that Southeast Asia (especially Indonesia) is one-fifth of the world’s total billion Muslims, and intolerant radical groups are the “second front” of terrorism targets (Ramakrishna & Seng Tan, 2003, p. vii). However, Sebastian thinks radicalism and terrorism are apart from religious rhetoric. The statements of the perpetrators of the Bali Bombing (namely Amrozi, Imam Samudra, and their accomplices) have made it clear that their terrorist activities were motivated by hatred of the US and the West (Sebastian, 2003, p. 438). Likewise, based on the results of our research in Bali (Tohari & Raya, 2021), socially, Muslims as minority adherents in Bali face discrimination after the bombing incident (pp. 82). This sentiment led to the banning of Islamic symbols in public spaces, such as the ban on wearing face coverings for Muslim women (Hijab, Hijab and Niqâb) in government offices and malls, the expulsion of bearded Muslims and their wives wearing Niqâb, the prohibition of granting permission to build places of worship and Islamic schools such as Madrasah Ibtidaiyah, Taman Kanak-Kanak Islam (Islamic Kindergarten), and using loudspeakers for the call to prayer, and Muslim burial places (pp. 83).

2. Cremation ceremonies in Bali.

3. Slametan is a ritual to ask for “safety”, carried out by preparing food and drink to be served (displayed in the ritual) during the prayer ritual involving men as participants in the prayer ritual and women in charge of cooking and preparing all food. In most cases, the slametan is given after sunset. The food consists of rice and side dishes such as chicken, beef or lamb, fish, eggs and vegetables without gravy, and fruits. In some rituals, such as death slametan, pregnancy, or the celebration of the birthday of the Prophet Muhammad. Nasi tumpeng or nasi kuning is almost obligatory food. In several places, such as Tengger, Central Java, and other areas where secrets are still present, the slametan usually decorated with dupa burning or kemenyan the ritual prayer. The Slametan has a fixed structure, and the prayers recited range between the Qur’an and common prayers read in the Muslim world. The prayer reading is led by a modin, kyai, ustadz, or someone considered a sesepuh desa (a village elder) with religious knowledge. See in (Van den Boogert, 2017, pp. 353–354).

Additional information

Notes on contributors

Moch. Khafidz Fuad Raya

Moch. Khafidz Fuad Raya is a professor and senior researcher at the Center for the Study of Muslim Society in Malang, East Java. In 2019, the author received his doctorate from UIN Maulana Malik Ibrahim Malang. He has been the Director of the Center for the Study of Muslim Society since 2020. His major research interest currently focuses on the anthropology of culture and religion, religious studies, studies of Inter-religious relations, and Islamic education. He has published his research results to leading publishers such as Springer, Taylor and Francis, and Cambridge University.

Vialinda Siswati

Vialinda Siswati is a lecturer at the Department of Islamic Education Faculty of Islamic Institute of Darullughah Wadda'wah, Pasuruan. Her received doctorate in Islamic Education from Maulana Malik Ibrahim State Islamic University in Malang, Indonesia. Her major research interests are Islamic education.

Akhmad Nurul Kawakip

Akhmad Nurul Kawakip was born in Rembang, Indonesia, on July 31st, 1975. He is a lecturer and researcher for the State Islamic University of Maulana Malik Ibrahim Malang, East Java, Indonesia. He teaches issues on the sociology of education, Islamic educational thought and ethnography of the Islamic educational system. He got a Master's degree in Asia and Pacific Studies from Victoria University Melbourne, Australia. In 2018, he completed his doctoral degree at the State Islamic University of Sunan Ampel Surabaya, East Java, Indonesia.

Amin Tohari

Amin Tohari is a lecturer in the Department of Sociology, Faculty of Social and Political Sciences at Sunan Ampel State Islamic University Surabaya. In 2020 he completed his doctoral studies at the University of Muhammadiyah Malang. Some of his writings are about rural sociology and the sociology of Muslim society. He is also one of the researchers at the Center for the Study of Muslim Society.

Wawan Herry Setyawan

Wawan Herry Setyawan is an Assistant Professor at the Teaching Faculty of Education at the Islamic University of Kadiri, Kediri. He completed the Doctoral Program in Educational Technology at Surabaya State University in 2019. He has been an expert facilitator/trainer for implementing the Independent Learning Curriculum from 2021-2023.

M. Mukhibat

M. Mukhibat is an Associate Professor at the Faculty of Tarbiyah and Teacher Training at the Ponorogo State Islamic Institute, with a great interest in research on Islamic Education Management, Education Policy, Learning Management, and Curriculum Development Management.