13B8119

Food and Religion:

The Changing of Food Consumption Pattern among the new-Muslim particularly
Dusun Ethnic Group in Brunei Darussalam

Name: Siti Nasyitah Aqillah binti Haji Rambli (13B8119)

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INTRODUCTION TO STUDY
Islamic conversion in Brunei Darussalam is seen as a common situation which has been
happening since the introduction of Islam in Brunei. After the declaration of Islam as the religion
of state in the 1959 Constitution, the number of non-muslims converted to Islam had been
increasing since then. These include Brunei’s own ethnic groups such as Dusun, Murut, Bisaya,
as well as the Ibans and also Chinese people. It is also reported that there were people from other
countries such as the Philippines and Europe whom also converted to Islam. The highest number
of non-Islamic population among the seven ethnic groups (excluding Melayu Brunei, Tutong,
Belait and Kedayan) converted to Islam is the Dusun people – which made up to 87 cases
(Islamic Da’wah Centre, 2015).

Becoming a new Muslim remains as a challenge for some converters in Brunei Darussalam. In
relation to this research, the researcher will identify some of the reasons for their conversion
which mainly focuses on the food consumption patterns of the newly converters such as their
daily food intake before and after converting to Islam as well as their ways in overcoming certain
challenges when it comes to dietary intake. Hence, the aim of this research is to identify the
changing of food consumption patterns among the newly converted particularly on the Dusun
ethnic group living in Brunei Darussalam. In seeking the aim of the research, the researcher used
the following research questions as guidance, which are:
1) What is/are the reason(s) of the conversion of the respondent to Islam?
2) What are the differences in your dietary intake before and after converting to Islam?
3) What types of challenges you had faced after converting to Islam? How do you overcome
it?

LITERATURE REVIEW
Importance of Religion
The father of Sociology, Ibn Khaldun view religion as an important and effective role in
catalysing the unity of the people in order to achieve dominance, so as to create the desired state.
Khaldun stressed on the importance of religion as it brings society together, where when the
hearts tend to desire to believe in falsehood and swamped by materialism, it creates contentious

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among the people. Thus, religion is one of the factors in creating stability and security to the
society and an individual (Khaldun, 1984 as cited by Ahim, 2010 p. 39).

Durkheim, the founder of functionalism on the other hand, makes a number of significant
arguments regarding religion in the context of society such as religion provides a mechanism as
well as influence the thinking and behaviour of a society. He argued that religion does not only
involve in believing certain belief, it also encompasses the rituals and ceremonies. By conducting
rituals and ceremonies, it brings the notion together and hence, it develops and strengthen the
sense of group solidarity (Coser, 1977 p. 136-139).

Food as a symbol of religion

Food is seen as an important symbol in differentiating between each religion (Islam, Christianity,
Hinduism, Jewish and more) in this world. In Hinduism, it is prohibited to consume specific kind
of meat. According to Giorda, Bossi and Messina (2014) on their article of Food and Religion:
(in public food service) stated that cow is a source of food and symbol of life as ‘written under
article 48 on the Indian Constitution which prohibits the slaughter of cows and calves and other
milk and draught cattle’. They believed that the cow is sacred and also according to the Hindu
mythology the cow represents Lord Shiva. As Hinduism is a religion that raises the status of
Mother to the level of Goddess, cow became the living symbol of Mother Earth as it produces
butter and milk, and its dung is regarded as a blessing to particular place for instance in the ritual
of giving blessing of a newly built house: ‘Govardhana Pooja’ (‘Go’ means cow and ‘Vardhana’
means nourishment).

Pork on the other hand is seen as one of the greatest restriction falls under the Islamic and Jewish
beliefs. It is written on the third book of Torah, Leviticus 11:7 as well as in the Qur’an, chapter 2
verse 173 regarding the restriction of consuming pork. This is because the pig’s flesh is seen as
dirt and using it as livestock could create environmental and economic problems (Giorda, Bossi
& Messina, 2014).

In Islam, wine is a forbidden drink as stated in chapter 5 verse 90. However in Judaism and
Christianity, consuming of wine is not forbidden. Matter of fact, wine is seen as a sacred symbol

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of purity in Jewish ritual. According to Giorda, Bossi and Messina (2014), wine and bread in
Christianity ‘acts as a Eucharistic symbol; it symbolises the Christ’s blood and is associated
with human salvation and redemption’.

METHODOLOGY
Both primary and secondary were utilized for this research study. The primary data was collected
from in-depth interviews of 2 (1 male respondent and 1 female respondent) that come from
Dusun ethnic group ranging from the age of 23 to 54 years old. The researcher also interviewed 1
of the religious officer from Pusat Da'wah Islamiah in order to get the information regarding the
changing pattern of food production in Brunei as well as consumption of the newly converted
before and after development of Islam. The researcher will be using a pseudonym name with the
consent of the respondents. As the interviewee has been defined, researchers conducted a face-
to-face interview using a semi-structured interview.

FINDINGS AND DISCUSSIONS

Background of conversion
An increase in Islam anticipation in Brunei give an impact to other non-Muslim ethnic to convert
to Islam, including Dusun which rank second highest after the Iban in 2016. One of the effort the
government of Brunei Darussalam make in making Brunei as a 'Zikir Nation' can be seen with
the establishment of Syari'ah law as well as the obligation of children to attend religious school
(Idris, 2017). Indirectly, it exposes the Dusun people who are living and interact with the Malay
muslim society exposed to Islamic religion. One of the respondent reported:
Besides from my Muslim relatives, the major cause of my conversion to Islam was from
my exposure to Islam as early as when I was in Primary school. Even though I am not a
Muslim, I’ve been go to religious school for 3 years from Pra level to primary 2. From
there, I developed interest in Islam and started to listen to muslim lectures and read books
about Islam. (Siti, 23).

Besides that, the common reason for people to convert to Islam is through Hidayah. This was
happened to two of the respondents that we interviewed.

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I dreamt of Qiyamah (the hereafter) and I was so scared that I decided to convert to
Islam. This is where my hidayah came from. (Mail, 54).

Despite of reasons for the conversion for the respondents were purely for religious encounter, it
is undeniable that in general, people are converting due to other factors such as personal relations
(Kumpoh, 2011 p. 110) or their social surrounding. Hence, in Brunei, where religious education
is predominantly important to work in government sector leads the convertors to have at least
basic knowledge on Islam.

Changing pattern of food consumption

The intersection of food and faith is seen as a religious symbol as it develops the practices,
beliefs and unity of one community. For instance in Islam, consuming intoxicants drinks and
eating pork is forbidden and seen as the work of devil. According to Hajah Ramlah, before the
restriction and development of Islam as well as the enforcement of halal and non-halal food in
Brunei, there were no barrier of halal and non-halal food sections, however nowadays
supermarkets in Brunei are emphasised in creating barrier between the halal and non-halal food
products. Like a 57 year old male respondent stated,
“Before converting Islam, I used to eat all kinds of food and at times I usually drink beer
and tuak (palm wine) especially during Adau Gayoh. At the young age, after converted to
Islam, I did not restricted my dietary intake as Islam back then was not as strong as now.
I was still drinking the intoxicants drinks. Alhamdulillah, with the help from my muslims
friends and government officials, I slowly left consuming the forbidden food”. (Mail, 54).

In contrast to the answer given by Mail above, Siti (23) explained regarding her food
consumption based on after the Islamic dietary restriction in Brunei. She stated that,
“Before converting to Islam, my food intake is considered like a normal muslims food
intake. I did not consume pork or drinking alcohol where I learned it from religious
school, as it brings disadvantages to our health and mind”. (Siti, 23).

The different answers given by the respondents above shows the changing pattern of Islamic
dietary food intake before and after the restriction and development of Islam in Brunei. The

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government of Brunei emphasised all businesses in Brunei to obtain Halal certification these
includes the halal label for food products and manufacture and halal certification for restaurants
and cafes (BizBrunei, 2017).

Challenges and ways of overcoming it after converting to Islam

Challenges faced by the newly converted muslim on their dietary intake include the restriction
and prohibition of oneself in consuming the forbidden food such as pork or non-halal food and
intoxicated drinks such as wine and beer. Beside food intake, utensils, serving dishes and
drinking glass or cups is also seen as a major challenges. It is required to separate the halal and
non-halal food, this is to prevent contamination and impurities. As mentioned by Siti (23) where
she stated that,
“After converting to Islam, my mother bought me a new cooking utensils and put it
separately from the non-halal cooking utensils. However, at times my father forgot to use
the different cooking utensils so I have to remind him as he did not understand the term
halal and non-halal food. He sees all food is just the same. In terms of serving dishes, my
parents have their own serving dishes so it does not bother me.” (Siti, 23).

In contrast to Siti’s answer, Mail however at the young age experienced different challenges. He
stated that,
“Back then, the life in the remote area was hard. I was surrounded by my non-muslim
relatives and friends where we usually hang-out and drink beer. It is one of the challenges
I faced at a young age as I did not go to religious school. As I grew older, I then started to
forbid myself from consuming it as most of my relatives are now muslims and most of
them like my nieces and nephews attended religious school. I learn most from them.”
(Mail, 54).

Hajah Ramlah, one of the religious officer from Pusat Dakwah claimed that before converting
the non-muslim into Islam, they will give briefing regarding the conversion to Islam as well as
dietary intake and its cooking utensils. She also added,
“For those who are still single or living with their parents, we will inform their family
regarding the separation of keeping and cooking the halal and non-halal food. This is to

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prevent the halal from being contaminated and impurities as halal food is seen as clean
and pure in Islam.”

The patterns of prohibition and restriction of food in Brunei is expanding since the development
and enforcement of Halal Food. Religious schools also become the hub of knowledge regarding
the halal and forbidden/non-halal food.

CONCLUSION
In this part, the researcher will sum up the overall results of research based on the findings. Most
of the Dusun were not muslim by birth and currently they are the second largest ethnic
indigenous group that has converted to Islam. They have their own reasons behind their
converting to Islam, based on the findings the researcher found some of the reasons such as due
to guidance they received through ‘hidayah’ or dream. Secondly, the research identify the
changing pattern of Islamic food consumption on the Dusun ethnic group where back then their
knowledge regarding halal or forbidden food was seen less important compared to nowadays. As
Islam grew, the restriction and prohibition of food is 7mphasized by the government of Brunei.
The researcher also determined on the challenges the respondents faced and ways on overcome
it. It is found that some of their challenges is based on the use of cooking utensils. It is required
for them to separate their cooking utensils and serving dishes as this is to prevent contamination
and impurities.