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Hello! My name is Muhammad Nafis bin Johari from LG2431B. Our Lecturer Sir Zachariah Aidin Druckman has given us an assignment regarding the cultural perspective in Malaysia. The perspective that I chose is Religion. Let's dive to it!

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Most people of Bajau are Sunni Muslims of the Shafie school. The people believe that Religious are piety, claim that learning is an important source of personal prestige and their kind was the direct descendants of the prophet Muhammad. The people who were considered the descendants of the Prophet (salip) will receive special reverence. The differences in levels of Islamic practice are also related to the relative status of different Bajau groups.

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Boats and boating--Equipment and supplies

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Those who most closely identified with the region's historic trading states are generally considered the most orthodox, with the Bajau Laut being the most peripheral group, seen by others as living outside the faith, such as the non-Muslims. Due to their nomadic boating lifestyle, they lack mosques. For those on shore, mosques represent the main focus of community and religious leadership and activities. Adopting the village life, members of the Bajau Laut community often build a mosque next to individual houses and thus experience not only ethnic assimilation but also the process of Public Islamization. Thus, a settlement was marked by a change in religious status (often disputed, but often recognized over time), and the emergence of newly recognized community leadership positions. Those who are non-muslim still practice spiritual-based religious beliefs. In their religion, special spirits communicate with the spirit world through ritual ceremonies of celebration, worship and exorcism. For example, 'magic' boats were sailed at sea to remove the spirit of transgression away from their communities. They also worship Omboh Dilaut, the god of the sea.

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Most Bajau, they practice the standard Islam teachings. With the exception of nomadic boat groups, each community is served by a group of mosque officials. These include an imam, who leads the stake members in prayer; a bilal, creating a call to prayer; and a hatib, who gives the Khutbah during Friday Prayers. Leaders also administer crisis-of-life ceremonies, advise community members on religious and legal matters, and guide them in prayer during small thanksgiving rites. In times of misfortune or crisis, other religious practitioners may also be consulted, including midwives, herbalists, mediators and soothsayers.

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Javanese people are mostly Sunni Muslims nearly 97.3% while the remaining were either Roman Catholics, Protestants, Buddhists, or Hinduism. The Javanese are split into two variants of Javanese Islam: Agami Jawi and Agami Islam Santri. One of the variants incorporates elements from Muslim, Hindu, Buddhist, and local religious elements while the other one is more dogmatic and puritanical. Both of these variants can be found in all Javanese communities. However, in a certain region, one of the variants will dominate.

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The Agami Jawi uses the standard Muslim belief in God (Gusti Allah ), the prophet Muḥammad (kanjeng nabi Muḥammad), and other prophets (para ambiya ). In traditional Javanese literature, they incorporate the nature of god and humanity. The most preserved and important work is from the 17th century - The Dewaruci, written in the Javanese language. In The Dewaruci, God is depicted as a tiny divine being that symbolizes everything on the earth. Between the 16th - 18th centuries, the religious concept of God was intertwined with Islamic concepts by the spiritual leaders and intellectuals who wrote the Agami Jawi literature, which includes books such as the Serat centhini and the magico-mystical suluk.

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In addition to believing in gods and prophets, Agami Jawi Javanese also believe in saints. These saints include his nine semi-historical "apostles" (wali sanga) or certain semi-historical figures known to the people through the first Babad literature. Faith in these saints is usually kept alive by worshiping their sacred tombs (pepundhen). Local saints are also worshiped, and many areas have locally recognized holy sites. In certain village communities, social classes are often associated with certain mythical figures to obtain exclusive status which are Famous village leaders, wayang puppeteers (dhalang ), healers (dhukun ), or religious leaders (kiyai ). In their beliefs, these figures were holy men when they were still alive, and their graves may turn into pepundhen and objects of veneration. Some indigenous Javanese people are associated with Hindu Buddhism. Elements such as the belief in a great number of deities (dewata) are also associated with Javanese culture. Indigenous Javanese beliefs are also primarily associated with spirits, in particular, ancestral spirits (ruh leluhur ), guardian spirits who care for the individual's well-being and are usually conceived of as the soul's twin (sing ngemong ), They also believe in several ghosts (lelembut), spooks (setan), and giants (denawa), malevolent creatures (memedi), and in fairies (widadari) and dwarfs (thuyul). The Agami Jawi also has cosmogony (kang dumadi), cosmology (bawanagung ), eschatology (akhiring jaman), and messianic (ratu adil) ideologies. While most of these are Hindu, the Agami Jawi concepts of death and the afterlife (akherat) were influenced by Islam.

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Agami Jawi is different than Islamic ceremonies and rituals. For example, The rukn of Islam and the ṣalāt are considered unimportant and are often ignored by the community. Instead, they adopted a ceremonial system involving a different kind of sacred communal meal known as slametan. The host would invite friends, family and any important member of the community. A sacred meal consisting of customary dishes is served after being blessed by a religious official from the mosque who recites verses from the Qurʾān. A slametan ceremony often includes the dhikr, a monotonous chant of the phrase "La ilāha illā Allāh" ("There is no god but God"). This is repeated in chorus by all of the participants and may last for more than an hour without interruption. The scope, effort and cost of the Slametan Ceremony will vary depending on the importance of the occasion and the financial means of the organizers. The occasions range from celebrations of events related to the personal life cycle, where circumcision and marriage are considered of utmost importance, to burial days and rituals of the dead on the 7th, 40th, 100th and 1000thdays after death. A slametan meal taken as part of a funeral ceremony includes elaborate dhikr chanting.

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The Agami Islam Santri belief system is split between 2 beliefs : rural and urban beliefs. Both follows Islamic teachings and believes. The difference is the way both communities utilize the teachings. The rural Santri often cherry pick the beliefs and took it for granted. The urban Santri however cares and concerned regarding the moral and ethical backgrounds of the doctrine. With the memorization of certain parts of the Quran, most of them have been exposed to exegetical literature (tafsir ), prophetic tradition (ḥadīth) during their education in more advanced religious schools (pesantren). The Muslim belief system is organized and systemized using the Shariah Law.

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2.6 Agami Islam Santri - Ceremony and Ritual

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2.6 Agami Islam Santri - Ceremony and Ritual

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The Santri Javanese practices the teaching of Islams and the rules of the Five Pillars of Islam. The second pillar, the daily and Friday prayers (sembahyang) is the central ceremony. The compulsory performance of the sembahyang is done individually and communally five times per day. The Javanese also have voluntary personal prayers to God called ndonga, which may be performed at any time, using the Javanese vernacular instead of the prescribed Arabic language. Most of the Islamic calendrical ceremonial celebrations are followed by the Santri Javanese. Unlike the followers of the Agami Jawi , the Santri do not prepare slametan meals on those holidays. Instead, they perform special ṣalāt rituals, recite verses from the Quran throughout most of the night, listen to stories about the life of the Prophet, and attend salawat performances consisting of religious songs accompanied by drums and tambourines. Santri Javanese also perform rites to celebrate certain events in the life cycle of the individual. However, unlike the Agami Jawi Javanese, who hold numerous slametan ceremonies, they prefer to give sedhekah according to shari'ah. Their funeral ceremonies do not differ from the followers of Agami Jawi. The ṣolat ʾjenazah, which is absent in the Agami Jawi, is a mortuary solat that is preceded by the act of cleansing oneself and is performed in front of the body of the deceased person by those who come to show sympathy.

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Originating from India, the Mamak people are known to be Indian Muslims. Most Indian Muslims migrated from India are from the southern part of Tamil Nadu and Kerala. They first arrived in Malaysia during the 19th century when royal rulers doing business in trading. Over time pass by, the Mamaks have been accepted to be a part of Malaysia due to the similarities in terms of religious practices and culture. Indian Muslims in Malaysia have adopted most of the Muslims activties in Malaysia.

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In ancient times, the religion of the Mandailing people in ancient times was a mixture of Hindu beliefs and a traditional local religion called Parmalin. Almost all Mandailing were Muslims since Minangkabau Muslims forcibly introduced Islam. Many of their traditions have been adopted to follow Islamic rules.

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The Batak people have three key ideas regarding the body and mind. First off, tondi is the spirit of the human body. The spirit can detach from the body if a stronger and greater being which is sombaon takes it away. If this happens, a special ceremony is held to return the tondi to its owner's body. Second, sahala is the quality and quantity of mental strength a person possesses. The third is the begu is the spirit of the dead. They live in a reversed world:

What people do during the day, the begu do at night.

Mandailing identifies strongly with the religion of Islam however there is a distinct group from other Batak groups, who are predominantly Catholic.

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Based on ancient times, Rungus ethnics believes in traditional beliefs called Bbiruhui. Based on their beliefs, they believe that the inhabited world

they stayed inhabited by various kinds of good spirits and evil spirits. The good spirits will help them while rogon, the evil spirit will bring disease and natural disasters if disturbed. In their daily lives, the Rungus ethnic is always tied to a form of relationship between human nature and the supernatural. The happiness and comfort of their lives depend on the ability of this ethnic group to foster relationships with a passion that exists in the supernatural. Most people view this as Animism.

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Bbiruhui followers basically believe that there is a Creator, Kinoringan resides in the sky. According to some Rungus elders, it was Kinoringan who had created everything in the universe such as the sky, the earth, people, animals and many other things. Ethnic Rungus also believe that Kinoringan has the power to either turn on or turn off humans. The term Bbiruhui in the language of  Rungus refers to various ceremonies conducted to get along with an evil spirit while begging for help from Kinoringan. Besides, ethnic Rungus also call their God Minamangun, which means "Creator" too. In other words, Minamangun and Kinoringan are two of the same call to refer to the "Creator" or "God" in the Rungus ethnic group. To beg the help from Kinoringan should be done through his representatives known as Sambavon and Llumaag. Besides Sambavon and Llumaag, there are also Kinoringan's other helpers who have their specific roles such as Mononontog (guarding life and death), Mongollungung and Mongintanau (keeping the economy and prosperity), Gurau Manuk and Ponizugang (taking care of family matters). As for the evil spirit, besides rogon there are also other names such as korombuvou, inangkis, morok and tambaig. Although these subtle beings or evil spirits are below Kinoringan domination, humans have no choice but to get along with them.

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Priestesses traditionally explained the illnesses and determined which spirits needed to be appeased. A full nature of Russod's counterpart could only be obtained from Boborizan. The Roussodo's pacification and their care and nourishment were placed in the hands of the bbobbollizan.In the trance performances of the bbobbollizan and the ritual texts she sang over sacrifices, the rusod was defined and described. A living or dead divine counterpart can become familiar to a practicing bbobbollizan spirit, especially if it is an effective bbobbollizan or standing person.

In the entire Bbiruhui belief system, bbobbollizan plays an important role in contacting Llumaag (representative of Kinoringan), who is believed to reside in the sky through the recitation of rinait. Rinait is a kind of ritual poetry that sounds like it is being sung by bbobbollizan. Although rinait has similarities with spells and mantras, rinait is not the same as spells and mantras. Through the recitation of the rinait, Llumaag is believed to descend into the body of bbobbollizan to help humans solve their problems with rogon (evil spirits). Bbiruhui's belief is also rich in belief in the various spirits that inhabit the surrounding nature such as in rivers, seas, boulders, forests and other places. The residence of various spirits can be detected through certain signs such as in the water reservoir area that never dries up, the forest that has not yet been explored and large rocks that look odd. Humans who approach or tease these areas will cause the rogon to be offended.

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1. Bajau

1.1 General

1.3 Bajau laut

1.4 Practice
2. Java

2.1 General

2.2 Agami Jawi

2.3 Agami Jawi – Devine beings

2.4 Agami Jawi – Cultic Lives

2.5 Agami Islam Santri

2.6 Agami Islam Santri – Ceremony and Ritual

3.0 Mamak

3.1 General

4.0 Maidailing

4.1 General
4.2 Beliefs

5. Rungus

5.1 General

5.2 Religious Beliefs

5.3 Religious practices

6. Reflections

7. References