Maanyan's Animism


The largest sub-district in Tabalong Regency is Muara Uya sub-district with 924.16 km2, then Jaro sub-district with 819.00 km2, while the smallest area is Muara Harus sub-district with 62.90 km2. The location of this research is in Warukin village as shown in the following map. Meanwhile, the Dayak tribe of the Maanyan group who speaks the East Barito language inhabits the northern area of ​​the Meratus mountains speaking the Dayak Maanyan Warukin language, Dayak Dusun Halong, Dayak Samihin, Dayak Deah / Dusun Deyah, Dayak Lawangan & Dayak Abal.

With instincts as homo religio, the people of Kalimantan make nature a mediation to present a transcendent specifically in local meta-cosmic elements which are pejoratively called animism. Beliefs originating from animism are still strong in the Maanyan community. One example of this animism is the sacred abeh of Dayu village in the miwit abeh ritual, where the original Dayak Maanyan people of Dayu village believe in the superpower of these ancestors historically and empirically. 

Medan stated that it is possible to name a mantra as one form of literature because the requirements of a literary form are met in the mantra. This mantra is used by the Dayak Maanyan people to protect themselves from the evil of jinns & disturbances of evil spirits. They use mantras when harvesting, expelling evil spirits, conquering wild animals / rejecting evil influences from others. 

The Dayak Maanyan community uses mantras for various functions, including protecting themselves from evil spirits, rejecting / antidote poison, catching fish, planting crops, delivering offerings at a traditional ceremony, obeying customary law, purifying themselves, getting rid of bad luck, ward off rain, etc. This research is intended to see how Christianity views local animist rituals & the cultural views of animist rituals on Christianity, how the church enculturation understands and carries itself appropriately in animist rituals without friction. The results of the Christian & cultural perspective research show that there is no deviation between these two aspects, they have similarities in appearance even though they are composed of conceptual differences, the way to understand each other and learn is through extensive dialectical complexity accompanied by the implications of morality in the actions that are the packaging in the enculturation of faith in animism. 

However, the presence of Christian Soteria also touches the population, so that many generations are born with culture & raised by religion. Often the new generation still has a narrow & tendentious perspective, considering that animist rituals are taboo, and vice versa those who are raised by culture also consider Christianity to be just the same means without special features.

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