Proselytize to the "Non-Religious":
Muhammadiyah's Systematic Da'wah to Indigenous Religious Followers During 1970s
Harry Bawono
National Research and Innovation Agency (BRIN), Jakarta, Indonesia Keywords:
Proselytize Indigenous religion De-religionization
Abstract
During the 1970s, Muhammadiyah, one of the reputed Islam organizations in Indonesia, had a systematic proselytizing against the indigenous religions or Belief in God Almighty (Kepercayaan terhadap Tuhan Yang Maha Esa) followers to convert them into one of the major religions (Islam, Christianity, Catholicism, Hinduism, Buddhism). Muhammadiyah intensively operated the program since the state declared the indigenous religions in the 1973 GBHN document (1973 Broad Guidelines of State Policy) equal to major religions. Muhammadiyah challenged this regulation because they argued the concept of religion adequately represents the Belief in God Almighty. Also, the opponents have convinced the state that to implement Pancasila's first principle, Belief in God, was only justifiable through the major religions. Therefore, the opponents label those who follow the Belief of God Almighty as non-religious based on this argument. This research was conducted from December 2021 to June 2022 and used archival research methods on Muhammadiyah archives (1922-2001) stored at Indonesian National Archives (ANRI). This research found that the systematic da'wah against indigenous religious believers was carried out in four processes:
delegitimization, problematization, internalization, and assimilation. This study concluded that Muhammadiyah's systematic proselytizing against believers of indigenous religions in the 1970s was essentially a de-religionization of indigenous religion..
Kata Kunci:
Dakwah Agama leluhur De-agamaisasi
Abstrak
Selama tahun 1970-an, Muhammadiyah sebagai salah satu organisasi Islam terkemuka di Indonesia, melakukan dakwah sistematis terhadap pemeluk agama leluhur atau penghayat Kepercayaan terhadap Tuhan Yang Maha Esa untuk mengubah mereka menjadi salah satu agama besar (Islam, Kristen , Katolik, Hindu, Budha). Muhammadiyah secara intensif menjalankan program tersebut sejak negara mendeklarasikan agama-agama leluhur dalam dokumen GBHN 1973 (Garis Besar Haluan Negara 1973) setara dengan agama-agama besar. Muhammadiyah menentang peraturan ini karena mereka berpendapat konsep agama sudah cukup didalamnya mewakili konsep Kepercayaan terhadap Tuhan Yang Maha Esa. Selain itu, para penentang meyakinkan negara bahwa untuk melaksanakan sila pertama Pancasila, Ketuhanan, hanya dapat dibenarkan melalui agama-agama besar. Oleh karena itu, para penentang melabeli mereka yang menganut Kepercayaan terhadap Tuhan Yang Maha Esa sebagai kelompok non-religius berdasarkan alasan ini. Penelitian ini dilaksanakan pada bulan Desember 2021 hingga Juni 2022 dan menggunakan metode penelitian arsip pada arsip Muhammadiyah (1922-2001) yang tersimpan di Arsip Nasional Indonesia (ANRI). Penelitian ini menemukan bahwa dakwah sistematis terhadap pemeluk agama leluhur dilakukan dalam empat proses: delegitimasi, problematisasi, internalisasi, dan asimilasi. Riset ini menyimpulkan bahwa dakwah sistematis Muhammadiyah terhadap pemeluk agama leuhur pada 1970-an pada hakikatnya merupakan de- agamisasi agama leluhur.
INTRODUCTION Background
The indigenous religion or the Belief in God Almighty (Kepercayaan terhadap Tuhan yang Maha Esa) is still a source of contention in Indonesian religious life today. Belief in
God Almighty (Kepercayaan terhadap Tuhan yang Maha Esa) or Stream of Belief (Aliran Kepercayaan) is a state and society label used to identify religious groups other than the Major religion (Butt 2020). This major religion has the status of "recognized
religion." There are currently six recognized religions: Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism.
Confucius was reinstated to the religious line by President Abdurrahman Wahid's administration in 2000 after being removed from the list by the New Order in 1967 (Hakim, M. Irfan 2020; McDaniel 2014).
This case demonstrates that religious status is dynamic and highly dependent on the social-political context.
The debate over the concept of indigenous religion or belief arose in tandem with the discussion of religion in an independent Indonesian constitution.
Religion and belief dictum then emerged as a result of the debate. At the time, Wongsonegoro was the initiator of the concept of belief, which coexists with the term religion (Saafroedin 1992).
Wongsonegoro was an indigenous religious figure who acted in Indonesian politics from the 1930s to the 1950s. The concept of belief developed to validate various indigenous religions that existed long before and after the era of Indonesia's independence.
The debate over the meaning of religion and beliefs has raged on ever since.
The contestation is significant because its related to how the first Pancasila principle, Believe in God, is implemented. Three concepts stand out. First, religion is the only valid path to implementing Pancasila's first principle. Second, belief is merely a supplement that enhances religion to practice Pancasila's first precepts. Third, belief is the same path as the religion for practicing Pancasila's first precepts. The Major religious group was the dominant carrier of the first idea. In addition, the state promoted the second idea as a compromise between indigenous religious groups and major religions. Finally, the indigenous religious group is the primary carrier of the third idea.
The battle of the three ideas reached a climax in the 1970s. In 1973, the state declared equality between indigenous religions and Major religions in the 1973 GBHN document (Garis-garis Besar Haluan
Negara 1973 or 1973 Broad Guidelines of State Policy). Various major religious groups, particularly Islam, the majority religion of the Indonesians, show their objection to this policy (Samsul Maarif 2017, 50).
Muhammadiyah is one of these organizations. The impact of this rejection was that, despite continuing to include indigenous religion in the 1978 GBHN, the state changed the status of the indigenous religion to be unequal with the Major religion. Furthermore, the state emphasized that the indigenous religion was controlled and was not to become a distinctive new religion outside the Major religion (Samsul Maarif 2017, 53).
The opposing group insists that the state needs to exclude the concept of belief from the GBHN. Although, after some time, the counter group changes their stance to accept that state's policy. Furthermore, the opposing group focuses on persuading adherents of the belief to convert to one of the major religions (read: Islam).
Muhammadiyah then launched an official and systematic proselytization campaign against followers of this faith. Based on this background, this study examined how Muhammadiyah conducted its proselytization campaign against indigenous religious adherents during the 1970s.
Conceptual Framework
This study employs three main concepts to depict Muhammadiyah's proselytization process to conquer indigenous religious adherents. These are indigenous religion, da'wah or proselytization, and de-religionization.
First, Indigenous religion.
Indigenous religion is a local religious practice labeled as animistic, cultural, mystical, traditional, or other (Samsul Maarif 2017, 3). The followers of the indigenous religion have a paradigm called intersubjective. According to this paradigm, humans and other creatures or the surrounded world are interdependent (Samsu Maarif 2015, 47). Indigenous religion is also labeled as the belief in God Almighty.
In the 1970s, the belief was synonymous
with mysticism, psyche, and spirituality (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No. 2222). From the formal definition, Belief in God Almighty is a statement and implementation of personal relationships with God Almighty based on beliefs manifested by the behavior of piety and worship of God Almighty and the practice of the noble mind that the teachings come from the local wisdom of the Indonesian people (Bustami 2017).
Second, Proselytization.
Proselytization is all efforts, real or perceived, to convert a person to a religion (Crouch 2014, 18). In the Islamic context, proselytization or da'wah is the activity of inviting, encouraging, and motivating others based on physical and spiritual ability or encouraging them to follow Allah's path and struggle to advance Islam (M. Munir 2006, 14). Da'wah can be internal or external.
Internal da'wah is directed at the community itself to improve the quality of the community's members. External da'wah targeted non-communities members so they could join the community.
Third, de-religionization. During this time, de-religionization is identic with secularization, which is the process of nullifying religious values or teachings in the public domain (Vyacheslav Karpov 2020).
However, in this study, the concept of de- religionization is defined as the process to transforms a belief into something that has no religious value so that both adherents of it and other parties understand that belief is not a religion.
METHOD
The researcher conducted this study from December 2021 to June 2022. This study employs the archival research method toward the Muhammadiyah Archives (Arsip Muhammadiyah) (1922-2001) and Constituent Assembly Archives (Arsip Konstituante) (1956- 1960) stored at ANRI. The researcher selected both collections because they contain various archives about indigenous religion or the belief in God Almighty.
Besides, the researcher could openly access.
The researchers used data analysis techniques such as selection, reduction, categorization, and conceptualization. The researcher selects the data that has been collected by removing irrelevant data. The selected data were then categorized for further analysis and conceptualization by synthesizing the data with the conceptual framework developed by the researchers.
FINDINGS AND DISCUSSION A Short History of the Muhammadiyah
Muhammadiyah (followers of the Prophet Muhammad) is an Islamic organization founded in 1912 (Geertz 2013, 177; Nakamura 2012, 5). Muhammadiyah, founded by Kyai Ahmad Dahlan, was an Islamic reformer organization with modernist patterns influenced by the ideas of Muhammad Abduh, a famous Egyptian Muslim reformer who lived between 1849 and 1905 (Geertz 2013, 197).
Muhammadiyah conducted various actions to renew religion, such as the correction of the Qibla of the Sultanate of Yogyakarta's Great Mosque, the Reform of Islamic Education Institutions, and improving the quality of Muslims through social services and treatment (Nashir 2015, 1).
The effort to purify Islam and the counter-Christianization movement are two critical components in comprehending the Muhammadiyah movement (Shihab 1998).
Although Muhammadiyah initially practiced Javanese Islam, a shift in orientation caused Muhammadiyah to become puritans (Burhani 2006). Muhammadiyah was very concerned about the syncretic religious practices among the people. Therefore it needs to be purified with a non-violent approach because it was a heretic (Nakamura 2012, 13). Furthermore, the ongoing Christianization campaign against the Javanese community that was predominantly Muslim forced Muhammadiyah to take elegant counter- measures (Nashir 2015, 21).
Muhammadiyah's approach to countering Christianity at the time was dialogue and public debate with the propagator of Christianity (Nashir 2015, 21).
Muhammadiyah has grown to be one of the largest Islamic organizations in Indonesia, if not the world, because of its efforts. Muhammadiyah has survived because it is based on a solid system rather than on the adoration of specific individuals (Nashir 2015, 8). By remaining sustainable, Muhammadiyah continue to improve the quality of life, society, nation, and human civilization (Nashir 2015, 8).
Muhammadiyah Archives (1922-2001) The Muhammadiyah archives (1922- 2001) stored at ANRI are the result of processing from archives submitted by the Central Executive of Muhammadiyah Yogyakarta (PP Muhammadiyah Yogyakarta) to the Regional Archives Agency of Central Java Province on 4 June 1996, totaling 52 Linear Meters (1 Linear Meter is equivalent to 1 Meter in length if lined up) (Direktorat Pengolahan ANRI 2018). The archive then sent to ANRI. ANRI also received additions from the Central Executive of Muhammadiyah Yogyakarta, who submitted 2.2 linear meters to ANRI on 28 October 2014 (Direktorat Pengolahan ANRI 2018).
These archives contain 4888 numbers (Direktorat Pengolahan ANRI 2018). These archives are mostly in Indonesian and in good condition. They reflect the whole Muhammadiyah organization's function, including their activities in religion, education, health, and society, among other areas (Direktorat Pengolahan ANRI 2018).
These archives reflect the entire process of Muhammadiyah activities in Indonesia because they are archives of the Muhammadiyah Central Executive. They include the activities of various Muhammadiyah-affiliated organizations.
This study uses Muhammadiyah archives or those related to it that specifically contain indigenous religion or belief in God Almighty.
Context: Indigenous Religion vis a vis Major Religion
Indigenous religions has been existed in Indonesia before independence but their
popularity peaked in the 1950s and 1960s.
However, the conflict in Indonesia between indigenous and major religions is still common nowadays (Mulder 1983, 5–10).
The Agama Djawa Asli Republik Indonesia (Republic of Indonesia's Original Javanese Religion) (ADARI) is an intriguing case. The ADARI was established by Barisan Samadi Republik Indonesia. They received a piece of news from radio in the 1950s that broadcasted that the government would only recognize the independence struggle fighter from Muslims or Christians.
Because they do not adhere to both, they decided on 13 November 1950, to formalize themselves as a religion based on the criteria of Islam and Christianity, one of which is having a Prophet (ANRI, Inventaris Arsip Konstituante 1956 – 1960, No. 300). They declared that Sukarno was their prophet (ANRI, Inventaris Arsip Konstituante 1956 – 1960, No. 307). However, Sukarno rejected their claim (ANRI, Inventaris Arsip Konstituante 1956 – 1960, No. 307).
At the time, the state attempted to suppress the growth of indigenous religion in different ways, ranging from introducing the concept of religious criteria based on the perspective of a major religion to selecting various groups that claimed to be religions.
Furthermore, until the formation of an organization, namely the Panitia Aliran Kepercayaan Masyarakat (Committee for Stream of Beliefs in Society) (PAKEM), which tasks to overlook indigenous religious groups within society because they believed those religions were social deviation. The presence of PAKEM and various regulations make life difficult for adherents of indigenous religions because they forbid them from practicing their religious beliefs, such as marriage (Mutaqqien 2013). As a result, many indigenous religious followers were obliged to adapt and join the dominant religion. The Sunda Wiwitan Madrais group in Cigugur, West Java, was among those who decided to convert to Catholicism in 1964 as a means of survival (Mutaqqien 2013).
Following the failed coup allegedly carried out by the Partai Komunis Indonesia (Indonesian Communist Party) (PKI) in
1965, the feud between followers of the mayor's religion and indigenous religion became more intense. At the time, indigenous religion groups was considered a hotbed for PKI members (Samsul Maarif 2017; Arroisi, Jarman, Syamsul Badi, Martin Putra Perdana 2021). Since then, adherents of indigenous religion have faced not only the label of "non-religious or atheists" but also violence. This condition allows indigenous religious adherents to remain hidden from the general public.
When President Soeharto was in charge of the government, the situation improved (Nakamura 2012, 374). In his administration, the indigenous and major religions were equal in the 1973 GBHN document. So, the indigenous religion had an opportunity managed by the Ministry of Religious Affairs in 1975 (Samsul Maarif 2017; Sofwan 2002). However, the people of Major religions protest it. As a result, the indigenous religious administration transferred to the Ministry of Education and Culture in 1978 (Samsul Maarif 2017).
Furthermore, the inclusion of the concept of belief as a legitimate channel alongside religion in the 1973 GBHN document drew strong opposition from major religious groups, particularly Islam (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922- 2001, No.2101).
The protest waves affected the 1978 GBHN document's concept of belief. In the document, the belief was unequal to religion (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2222), but the contra groups still disagree about indigenous religion is represented by Belief in God Almighty in the GBHN. The protestors believed the only legitimate way to experience Pancasila's first precepts was through major religious channels (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1961).
Despite the protests, the state continues to include indigenous religion (read: belief) in the GBHN document.
However, the state accommodates major religions' viewpoints by localizing indigenous religions or beliefs as non-religious cultures.
The contra then chose to accept, rather than focus on the political aspect, and instead focus on proselytization for indigenous religion followers to return to being religious (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1978). Following that, Muhammadiyah, as one of the major religions' representatives, began a systematic proselytization policy to convert adherents of indigenous religions to a Major religion.
Proselytization Against Indigenous Religion: Arguments and Processes
Muhammadiyah's systematic da'wah policy toward adherents of indigenous religions began with the issuance of letter Number A-6/0117/1978 from the Muhammadiyah Central Executive dated 23 Rabiul'akhir 1938 or 2 April 1978 and was strengthened by letter Number A- 6/0218/1978 dated 8 Jumadilawwal 1938 or 16 April 1978 regarding the explanation and guidance of da'wah to adherents of the stream of belief (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1970). This policy was a product of the Tanwir tribunal's decision conducted in Yogyakarta from 9 to 13 December 1976 after a discussion in the early 1970s at a seminar held by the Leadership of the Muhammadiyah Madjlis Tabligh (Da'wah) West Java Region on the theme "kebatinan (mysticism)" from 24 to 27 December 1970 (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101) (Hamka 1971). A book titled "Perkembangan Kebatinan di Indonesia (The Development of Mysticism in Indonesia)," written by a Muhammadiyah figure named Buya Hamka was published in 1971 as a result of this seminar (Hamka 1971).
The book became one of Muhammadiyah's main foundations in rejecting the existence of indigenous religions that disguised as Belief in God Almighty. In summary, Muhammadiyah's main argument was that indigenous religion or belief is not valid as the (Major) religion and that indigenous religion is essentially a form of syncretism of non-Islamic teaching with Islam.
The first argument is that indigenous religion or belief is not a religion. According to Muhammadiyah, in the beginning, the indigenous religion was not intended to be a distinctive religion but rather to improve the quality of existing religions. However, after forming an association, they attempt to develop new religious movements outside of Major religions (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101). Furthermore, indigenous religion was deemed ambiguous and incapable of ensuring the salvation of its adherents (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1978).
The second argument is that the indigenous religion is essentially a mix of Islam and non-Islamic or syncretic teachings. Buya Hamka proposed this concept. He illustrated the Batak Parmalim as an example. It acknowledges Allah and the Prophet Muhammad but still believes in Dewata Mulia Raya (Hamka 1971, 83).
Furthermore, Buya Hamka explained that Parmalim was Sisingamangaraja XII's experiment in combining Islam, Christianity, and indigenous religion (Hamka 1971, 83).
The position of indigenous religion is fundamentally problematic based on the two main arguments. In Muhammadiyah's opinion at the time, indigenous religion caused chaos in society due to practices that were not following humanity. Furthermore, indigenous religious groups became PKI mounts (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.4828). Then Muhammadiyah cited the
"Batja Harian Abadi" of 11 March 1972, which stated that the indigenous religion has a mission to eradicate Islam and then replace it in Indonesia (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.4828). If this is allowed to continue, it can lead to significant problems in the future (Hamka 1971, 84). Therefore, Muhammadiyah developed a systematic da'wah based on ethics to tackle this problem. The rule was in document Nomor A-6/0218/1978 dated 8 Jumadilawwal 1938 or 16 April 1978 regarding the explanation and guidance of da'wah to adherents of the
stream of belief (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1970).
According to the 4 March 1978 document for guidance missionaries titled
"Pengertian tentang Golongan Kepercayaan/Kebatinan (The Comprehension of the Belief and Mysticism Group),"
Muhammadiyah's systematic proselytizing process consists only of ethics, necessary knowledge, and goals. Ethics serves as a guide for developing attitudes in this da'wah.
The fundamental teaching of Islam, which the preacher must disseminate, is required, as is knowledge of the indigenous religious community. The goal is to achieve the desired outcome for followers of indigenous religions.
First and foremost, ethics. The Muhammadiyah da'wah regulation clearly states that preachers should not break their hearts by cursing disbelief and hypocrisy toward indigenous religious followers (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101). In other words, da'wah must send intensively, wisely, and with love to reach the conscience of indigenous religious followers (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1961).
The second is the required knowledge. Knowledge is required to carry out this ethical da'wah, which will later deliver to indigenous religious followers (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.4828):
1. Islam is the last and perfect religion;
2. God as a transcendent and immanent substance;
3. Concept of Revelation, Angels, and the Qur'an;
4. Concept of Humans;
5. Concept of Universe.
Knowledge of the doctrine should be supplemented with an introduction to various Islamic religious practices or rites so that an understanding of Islam as a firm religion emerges (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.4828). Knowledge of belief groups, including adherent categories, is also
required. The document for guidance missionaries titled "Pengertian tentang Golongan Kepercayaan/Kebatinan (The Comprehension of the Belief and Mysticism Group) dated 4 March 1978 contains the knowledge of the belief group's characteristics (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101).
Meanwhile, consider the category of indigenous religious believers. This knowledge is crucial because each of these groups will require a different model of explanation. Muhammadiyah categorizes believers into three groups (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.4828):
1. A person who believes he has received a revelation from God and then transmits his teachings;
2. Those who follow the teachings of a mystic teacher or belief;
3. Those who adhere to the Javanese religion.
The third aspect is objective.
Muhammadiyah's da'wah to adherents of indigenous religions aims to convert indigenous religious followers to Islam (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101). Then, as much as possible, learn and practice Islamic teachings comprehensively (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.2101).
Furthermore, they could implement the best version of Islam, free of superstition and non-Islamic values (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1961). As a result, the followers of the indigenous religion will have certainty about their salvation in this world and afterworld because they already have true faith (ANRI, Inventaris Arsip PP Muhammadiyah Yogyakarta 1922-2001, No.1978).
The researcher then conceptualized based on the description in the subsection Proselytizing Against Indigenous Religion:
Arguments and Processes. This explanation led to the conceptualization that Muhammadiyah's da'wah against indigenous religion followers followed four mechanisms: delegitimization,
problematization, internalization, and assimilation.
According to Zwierzdzynski (2018), one of the sociological definitions of legitimacy is the process of justifying or validating something. This process can use formal regulations, traditions, religion, science, and other sources (Zwierżdżyński 2018). According to this definition, delegitimization is a process of making something that was previously valid invalid.
Meanwhile, in the context of social policy, problematization is a process of transforming something into a problem that threatens social stability, necessitating the development of a solution (Bacchi 2015).
Meanwhile, according to Berger (1991, 5), internalization is a process in which symbols allow objective reality to enter and shape the individual. Finally, according to Garcia (2017), assimilation is the process by which individuals or groups fuse their identity and original values by adopting the dominant culture.
To simplify, table 1 created to shows the conceptualization of Muhammadiyah's proselytizing mechanism for indigenous religions during the 1970s.
Table 1. The Conceptualization of Muhamamdiyah‟s Proselytization During 1970s No. Proselytize
Mechanism Elements Description Conceptualization 1. Arguments Argument 1 indigenous religion or
belief of God Almighty
was invalid as a religion Delegitimatizatio n &
Problematization
DE- RELIGIONI
ZATION OF INDIGENO
US RELIGION Argument 2 indigenous religion was
syncretic Islam
2. Processes Ethics intensive, wise, and full of love
Internalization Knowledges
required Understanding and practicing Islamic teachings
Knowledge of the categories of followers of the indigenous religion Objective Return to Islam, free
from superstition and syncretism, and get salvation in the world and afterworld
Assimilation
Source: data findings
The researcher developed a de-religionization of indigenous religion schema based on the description in table 1, as shown in figure 1.
Figure 1. De-Religionization of Indigenous Religion Schema
Source: data findings
The de-religionization of indigenous religion schema explains Muhammadiyah's mechanism of da'wah. Firstly, delegitimization and problematization formed the foundation of the da'wah mechanism. It is because delegitimization invalidates the status of indigenous religions.
Furthermore, with this invalid status, indigenous religion is considered a social problem that requires intervention to be no longer a social problem. As a result, it takes effort to internalize the values of the major religions, in this case, Islam, to adherents of the indigenous religion. Finally, Muhammadiyah conducted internalization on the indigenous religious followers, so they were assimilated by converting to Islam.
Muhammadiyah proselytizing was a religionization of indigenous religious believers because they were considered non- religious at the time. On the other hand, the da'wah was a process of indigenous religion de-religionization.
Based on the analysis, the research has theoretical implications for understanding the concept of de- religionization, which is associated with secularization. Commonly, de-religionization is carried out by the state against its people, according to the study of secularization.
However, this study discovered that de- religionization is possible to implement both vertically and horizontally. The state engages in vertical de-religionization toward its community members, either through formal channels with regulations or cultural channels with the spread of some knowledges. Horizontal de-religionization is propagated in society by fellow community members, either through political channels with pressure on other socio-politically and economically weaker communities or through a cultural approach with continuous dissemination of knowledges through various communication channels.
CONCLUSION
The study concludes that Muhammadiyah's da'wah during the 1970s aimed to convert the indigenous religious followers to major religions (read: Islam) was carried out through four processes:
delegitimization, problematization, internalization, and assimilation.
Furthermore, this process is essentially a de- religionization mechanism for indigenous religions. De-religionization was executed to weaken the indigenous religion's cultural position in the community at the time.
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