KATOLIK, ISLAM, DAN SINAN (ADAT KONVERSI AGAMA SUKU DAYAK MENTUKA, SEKADAU, KALIMANTAN BARAT)

Felisitas Yuswanto, NIM.: 1630016017 (2022) KATOLIK, ISLAM, DAN SINAN (ADAT KONVERSI AGAMA SUKU DAYAK MENTUKA, SEKADAU, KALIMANTAN BARAT). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The Mentuka Dayak tribe has a distinctive custom of Religious Conversion that is unlikely to be found in other Dayak tribes in West Kalimantan. Generally, religious conversion is done religiously instead of customary. This dissertation discusses Pinah Laman as the custom of religious conversion from Catholicism to Islam among the Mentuka Dayak tribe. The people who have conducted Pinah Laman is known as Sinan. On this basis, this dissertation aims to address the following research problems: (1) What is the dynamics of the religious life of the Mentuka Dayak tribe? (2) Why is Pinah Laman maintained? (3) How does Pinah Laman respond to ethnic identity? This is an ethnographic research, in which the researcher conducted participatory observations and in-depth interview with some traditional administrators and the Sinan people. Researchers used Focus Group Discussion (FGD) to validate data from the field. The data were subsequently analyzed using an interpretive descriptive analysis with triangulation based on ethnographic research themes and topics. This dissertation revealed the followings: (1) The dynamics of religious life of the Mentuka Dayak tribe are represented in the inculturation between the beliefs of the Mentuka Dayak tribe, Data Patara, and Catholicism, which makes Catholicism synonymous with the Mentuka Dayak tribe. The Mentuka Dayak tribe cannot accept Islam as a religious tribe because they cannot carry out the ancestral customs of the Mentuka Dayak tribe, especially in terms of traditional food and drinks. They do not reject Islam but respect the adherents of Islam very highly. (2) Pinah Laman is maintained for the following reasons: first, the Mentuka Dayak tribe experienced an unfavorable experience during the reign of the Sekadau Kingdom. Second, the Mentuka Dayak tribe does not want their tribe members to experience past experiences. Third, the Mentuka Dayak people are afraid of losing their tribal members. Fourth, religion is a sacred thing and cannot be played with. Fifth, religious conversion customs protects the converts. (3) Pinah Laman is indicated to represent a post-religious tribal identity, namely: first, it is no longer easy to carry out the Mentuka Dayak customs. Second, Sinan no longer lives in the Mentuka Dayak community. Third, the identity as Sinan, although not currently in use, does not mean that they can still use the Dayak identity. The study of the customary religious conversion of the Mentuka Dayak tribe provides a new portray in cultural studies, especially those related to customs that have a binding nature on a person. Customary religious conversion is not considered as an obligation, but as a necessity that must be implemented. In addition, custom is a bridge for inter-religious tolerance as well as inter-ethnic tolerance.

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