Hinduism in Indonesia

Hinduism in Indonesia, as of the 2010 census, is

practised by about 1.7% of the total population, and by
more than 83% of the population in Bali.[1] Hinduism is
one of the six official religions of Indonesia.[2] Hinduism
came to Indonesia in the 1st-century through traders,
sailors, scholars and priests.[3] A syncretic fusion of pre-
existing Javanese folk religion, culture and Hindu ideas,
that from the 6th-century also synthesized Buddhist ideas
as well, evolved as the Indonesian version of Hinduism.
These ideas continued to develop during the Srivijaya
and Majapahit empires.[3] About 1400 CE, these
kingdoms were introduced to Islam from coast-based Hindu Balinese puja.
Muslim traders, and thereafter Hinduism mostly vanished
from many of the islands of Indonesia.[3]

In 2010, the Ministry of Religious Affairs of the Government of

Indonesia estimated that about 10 million Hindus lived on Indonesian
islands,[4] in contrast to the 2010 Indonesian official decadal census of
over 4 million.[1][5] The Parisada Hindu Dharma Indonesia disputed
the decadal census methodology, and estimated 18 million Hindus
lived in Indonesia in 2005.[6][7]
Devotees climbing the trail towards
The Bali island in Indonesia has a Hindu majority.[1] Mount Bromo during Yadnya Kasada

Contents
History
Arrival of Hinduism
Hinduism in colonial era
Hinduism in the modern era
I Gusti Bagus Sugriwa State Hindu University
General beliefs and practices
Balinese Hinduism
Javanese Hinduism
Tengger Hindus of Java
Osing Hindus of Java
Hinduism elsewhere in the archipelago
Demographics
Official Census (2010)
Official Census (2000)
Hindu holidays in Indonesia
Social life
Tourism
Symbolism
See also
References
Further reading
External links

History
The natives of Indonesian Archipelago practiced indigenous animism
and dynamism, beliefs common to the Austronesian people. Native
Indonesians venerated and revered ancestral spirits; they also believed
that some spirits may inhabit certain places such as large trees, stones,
forests, mountains, or any sacred place. This unseen spiritual entity
that has supernatural power is identified by ancient Javanese,
Sundanese and Balinese as "hyang" that can mean either divine or
ancestral. In modern Indonesian, "hyang" tends to be associated with
God.[8] Religion map in Indonesia with
Hinduism shown in red (Note this
map only shows "official religions"
Arrival of Hinduism not actual.

Hindu influences reached the Indonesian Archipelago as

early as the first century.[9] In tales like the "Kidung
Harșa Wijaya"[10] one reads that "rata bhațțāra
Narasingha" supposedly was a scion in the lineage of
Hari, and that Hari is another word for "Vishnu". Early
translators of Kavi manuscripts misunderstood the "being
a son of" and assumed that Vishnu actually had human
offspring and so on. Here however we must conclude a
belonging to a religious school of thought, Vaisnavism.
Therefore, early Hinduism on Java, Bali, and Sumatra
consisted of both main schools of Hinduism. Thus,
historical evidence is not entirely unclear about the
diffusion process of cultural and spiritual ideas from
India. Java legends refer to Saka-era, traced to 78 AD. Greater India, Indosphere and historic expansion of
Stories from the Mahabharata Epic have been traced in Hinduism in Southeast Asia.
Indonesian islands to the 1st century; whose versions
mirror those found in southeast Indian peninsular region
(now Tamil Nadu and southern Andhra Pradesh).[9] The Javanese prose work Tantu Pagelaran of the 14th
century, which is a collection of ancient tales, arts and crafts of Indonesia, extensively uses Sanskrit words,
Indian deity names and religious concepts. Similarly ancient Chandis (temples) excavated in Java and western
Indonesian islands, as well as ancient inscriptions such as the 8th century Canggal inscription discovered in
Indonesia, confirm widespread adoption of Shiva lingam iconography, his companion goddess Parvati,
Ganesha, Vishnu, Brahma, Arjuna, and other Hindu deities by about the middle to late 1st millennium AD.[11]
Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 AD mention two
schools of Hinduism in Java,[9] while Chinese documents from 8th century refer to the Hindu kingdom of
King Sanjaya as Holing, calling it "exceedingly wealthy," and that it coexisted peacefully with Buddhist
people and Sailendra ruler in Kedu Plain of the Java island.[12]

The two major theories for the arrival of Hinduism in Indonesia

include that South Indian sea traders brought Hinduism with them,
and second being that Indonesian royalty welcomed Indian religions
and culture, and it is they who first adopted these spiritual ideas
followed by the masses. Indonesian islands adopted both Hindu and
Buddhist ideas, fusing them with pre-existing native folk religion and Archeological evidence suggests
Tarumanagara as one of the earliest
Animist beliefs.[13] In the 4th century, the kingdom of Kutai in East
known Hindu kingdoms in Indonesia.
Kalimantan, Tarumanagara in West Java, and Holing (Kalingga) in
The map shows its geographic
Central Java, were among the early Hindu states established in the
spread in West Java in the 5th
region. Excavations between 1950 and 2005, particularly at the century CE.
Cibuaya and Batujaya sites, suggests that Tarumanagara revered deity
Wisnu (Vishnu) of Hinduism.[14] Ancient Hindu kingdoms of Java
built many square temples, named rivers on the island as Gomati and Ganges, and completed major irrigation
and infrastructure projects.[15][16]

Several notable ancient Indonesian Hindu kingdoms were Mataram, famous for the construction of one of the
world's largest Hindu temple complexes - the Prambanan temple, followed by Kediri and Singhasari.
Hinduism along with Buddhism spread across the archipelago. Numerous sastras and sutras of Hinduism were
translated into the Javanese language, and expressed in art form. Rishi Agastya, for example, is described as
the principal figure in the 11th century Javanese text Agastya parva; the text includes puranas, and a mixture of
ideas from the Samkhya and Vedanta schools of Hinduism.[17] The Hindu-Buddhist ideas reached the peak of
their influence in the 14th century. The last and largest among the Hindu-Buddhist Javanese empires,
Majapahit, influenced the Indonesian archipelago.

Hinduism in colonial era

Sunni Muslim traders of the Shafi'i fiqh, as well as Sufi Muslim traders
from India, Oman and Yemen brought Islam to Indonesia.[18] The
earliest known mention of a small Islamic community midst the Hindus
of Indonesia is credited to Marco Polo, about 1297 AD, whom he
referred to as a new community of Moorish traders in Perlak.[19][20] Four
diverse and contentious Islamic Sultanates emerged in north Sumatra
(Aceh), south Sumatra, west and central Java, and in southern Borneo
(Kalimantan).[21]

These Sultanates declared Islam as their state religion and against each
other as well as the Hindus and other non-Muslim infidels.[22] In some
regions, Indonesian people continued their old beliefs and adopted a
syncretic version of Islam. In other cases, Hindus and Buddhists left and
concentrated as communities in islands that they could defend. Hindus of
western Java, for example, moved to Bali and neighboring small The Balinese Om symbol
islands. [23] While this era of religious conflict and inter-Sultanate warfare
was unfolding, and new power centers were attempting to consolidate
regions under their control, European colonialism arrived.[23] The Indonesian archipelago was soon dominated
by the Dutch colonial empire.[24] The Dutch colonial empire helped prevent inter-religious conflict, and it
slowly began the process of excavating, understanding and preserving Indonesia's ancient Hindu-Buddhist
cultural foundations, particularly in Java and western islands of Indonesia.[25]
Hinduism in the modern era

After Indonesia gained its independence from Dutch colonial rule, it

officially recognized only monotheistic religions under pressure from
political Islam. Further, Indonesia required an individual to have a
religion to gain full Indonesian citizenship rights, and officially Indonesia
did not recognize Hindus.[26] It considered Hindus as orang yang belum
beragama (people without religion), and as those who must be
converted.[26] In 1952, the Indonesian Ministry of Religion declared Bali
and other islands with Hindus as needing a systematic campaign of
proselytization to accept Islam. The local government of Bali, shocked
by this official national policy, declared itself an autonomous religious
area in 1953. The Balinese government also reached out to India and
former Dutch colonial officials for diplomatic and human rights
support.[27] A series of student and cultural exchange initiatives between
Bali and India helped formulate the core principles behind Balinese
Hinduism (Catur Veda, Upanishad, Puranas, Itihasa). In particular, the
political self-determination movement in Bali in mid 1950s led to a non-
violent passive resistance movement and the joint petition of 1958 which
demanded Indonesian government recognize Hindu Dharma.[26] This
joint petition quoted the following Sanskrit mantra from Hindu
scriptures,[28] Balinese-style sculpture of the
Hindu deity Saraswati installed by
the Indonesian government.
Om tat sat ekam eva advitiyam

Translation: Om, thus is the essence of the all prevading,

infinite, undivided one.

— Joint petition by Hindus of Bali, 14 June 1958[26]

The petition's focus on the "undivided one" was to satisfy the constitutional requirement that Indonesian
citizens have a monotheistic belief in one God. The petitioners identified Ida Sanghyang Widhi Wasa as the
undivided one. In the Balinese language this term has two meanings: the Divine ruler of the Universe and the
Divine Absolute Cosmic Law. This creative phrase met the monotheistic requirement of the Indonesian
Ministry of Religion in the former sense, while the latter sense of its meaning preserved the central ideas of
dharma in ancient scripts of Hinduism.[26] In 1959, Indonesian President Sukarno supported the petition and a
Hindu-Balinese Affairs section was officially launched within the Ministry of Religion.

Indonesian politics and religious affairs went through turmoil from 1959 to 1962, with Sukarno dissolving the
Konstituante and weakening the impact of communist movement in Indonesia along with political Islam.[29]
Nevertheless, officially identifying their religion as Hinduism was not a legal possibility for Indonesians until
1962, when it became the fifth state-recognized religion. This recognition was initially sought by Balinese
religious organizations and granted for the sake of Bali, where the majority were Hindu. Between 1966 and
1980, along with Balinese Hindus, large numbers of Indonesians in eastern Java, as well as parts of South
Sulawesi, North Sumatra, Central and South Kalimantan officially declared themselves to be Hindus.[30] They
politically organized themselves to press and preserve their rights. The largest of these organizations, Parisada
Hindu Dharma Bali, changed its name to Parisada Hindu Dharma Indonesia (PHDI) in 1986, reflecting
subsequent efforts to define Hinduism as a national rather than just a Balinese concern.[31]
While Hindus in Bali, with their large majority, developed and freely practiced their religion, in other islands of
Indonesia they suffered discrimination and persecution by local officials as these Hindus were considered as
those who had left Islam, the majority religion. However, the central government of Indonesia supported the
Hindus.[30] In the 1960s, Hinduism was an umbrella also used by Indonesians whose faith was Buddhism and
Confucianism, but when neither of these two were officially recognized. Furthermore, Hindu political activists
of Indonesia worked to protect people of those faiths under rights they had gained at the Indonesian Ministry
of Religion.[32]

To gain official acceptance and their rights in a Muslim-dominated country, Hinduism in Indonesia was
politically forced to adapt.[13] Currently Hindu Dharma is one of the five officially recognized monotheistic
religions in Indonesia.[13][33]

Folk religions and animists with a deep concern for the preservation of their traditional ancestor religions
declared their religion to be Hinduism, considering it a more flexible option than Islam or Christianity, in the
outer islands. In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by
seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the
Karo Batak of Sumatra in 1977. In central and southern Kalimantan, a large Hindu movement has grown
among the local indigenous Dayak population which lead to a mass declaration of 'Hinduism' on this island in
1980. However, this was different from the Javanese case, in that conversions followed a clear ethnic division.
Indigenous Dayak were confronted with a mostly population of government-sponsored (and predominantly
Madurese) migrants and officials, and deeply resentful at the dispossession of their land and its natural
resources.

Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply
concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own
unique 'Hindu Kaharingan' traditions and renewed external domination. By contrast, most Javanese were slow
to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from
locally powerful Islamic organizations like the Nahdatul Ulama (NU).

Several native tribal peoples with beliefs such as Sundanese Sunda Wiwitan, Torajan Aluk To Dolo, and
Batak Malim, with their own unique syncretic faith, have declared themselves as Hindus in order to comply
with Indonesian law, while preserving their distinct traditions with differences from mainstream Indonesian
Hinduism dominated by the Balinese. These factors and political activity has led to a certain resurgence of
Hinduism outside of its Balinese stronghold.[34][35]

I Gusti Bagus Sugriwa State Hindu University

In February 2020, President Joko Widodo has issued a presidential regulation elevating the status of Hindu
Dharma State Institute in Denpasar, Bali into the country's first Hindu state university, named I Gusti Bagus
Sugriwa State Hindu University. This institution of Hindu higher study started out as a state academy for
teachers of Hindu religion in 1993, before being converted into the Hindu Religion State College in 1999, and
then into the Hindu Dharma State Institute in 2004.[36]

General beliefs and practices

The general beliefs and practices of Agama Hindu Dharma are a mixture of ancient traditions and
contemporary pressures placed by Indonesian laws that permit only monotheist belief under the national
ideology of panca sila.[13][37] Traditionally, Hinduism in Indonesia had a pantheon of deities and that tradition
of belief continues in practice; further, Hinduism in Indonesia granted freedom and flexibility to Hindus as to
when, how and where to pray.[37] However, officially, Indonesian government considers and advertises
Indonesian Hinduism as a monotheistic religion with certain officially recognized beliefs that comply with its
national ideology.[13][37][38] Indonesian school text books describe
Hinduism as having one supreme being, Hindus offering three daily
mandatory prayers, and Hinduism as having certain common beliefs that
in part parallel those of Islam.[37][39] Scholars[37][40][41] contest whether
these Indonesian government recognized and assigned beliefs reflect the
traditional beliefs and practices of Hindus in Indonesia before Indonesia
gained independence from Dutch colonial rule.

Some of these officially recognized Hindu beliefs include:[37][39]

A belief in one supreme being called 'Ida Sanghyang Widi

Wasa', 'Sang Hyang Tunggal', or 'Sang Hyang Acintya'. God
Almighty in the Torajanese culture of Central Sulawesi is
known as "Puang Matua" in Aluk To Dolo belief.
A belief that all of the gods are manifestations of this supreme
being. This belief is the same as the belief of Smartism, which Acintya is the Supreme God in
also holds that the different forms of God, Vishnu, Siva are Balinese Hinduism.
different aspects of the same Supreme Being. Lord Shiva is
also worshipped in other forms such as "Batara Guru" and
"Maharaja Dewa" (Mahadeva) are closely identified with the
Sun in local forms of Hinduism or Kebatinan, and even in the
genie lore of Muslims.[42]
A belief in the Trimurti, consisting of:
Brahma, the creator
Wisnu or Vishnu, the preserver
Çiwa or Shiva, the destroyer
A belief in all of the other Hindu gods and goddesses (Hyang,
Dewata and Batara-Batari)

The sacred texts found in Agama Hindu Dharma are the Vedas and
Upanishads.[31] They are the basis of Indian and Balinese Hinduism.
Other sources of religious information include the Universal Hindu
Puranas and the Itihasa (mainly Ramayana and the Mahabharata). The
epics Mahabharata and Ramayana became enduring traditions among
Indonesian believers, expressed in shadow puppet (wayang) and dance
Sculpture of Shiva or Vishnu.
performances. As in India, Indonesian Hinduism recognizes four paths of
spirituality, calling it Catur Marga.[43] These are bhakti mārga (path of
devotion to deities), jnana mārga (path of knowledge), karma mārga (path of works) and raja mārga (path of
meditation). Bhakti marga has the largest following in Bali.[43] Similarly, like Hindus in India, Balinese
Hindus believe that there are four proper goals of human life, calling it Catur Purusartha - dharma (pursuit of
moral and ethical living), artha (pursuit of wealth and creative activity), kama (pursuit of joy and love) and
moksha (pursuit of self-knowledge and liberation).[44][45]

Balinese Hinduism
Balinese Hinduism is an amalgamation of Indian religions and indigenous animist customs that existed in
Indonesian archipelago before the arrival of Islam and later Dutch colonialism.[46] It integrates many of the
core beliefs of Hinduism with arts and rituals of Balinese people. In contemporary times, Hinduism in Bali is
officially referred by Indonesian Ministry of Religion as Agama Hindu Dharma, but traditionally the religion
was called by many names such as Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, and Siwa-Buda.[47] The
terms Tirta and Trimurti emanate from Indian Hinduism, corresponding
to Tirtha (pilgrimage to spirituality near holy waters) and Trimurti
(Brahma, Vishnu and Shiva) respectively. As in India, Hinduism in Bali
grew with flexibility, featuring a diverse way of life. It includes many of
the Indian spiritual ideas, cherishes legends and myths of Indian Puranas
and Hindu Epics, as well as expresses its traditions through unique set of
festivals and customs associated with a myriad of hyangs - the local and
ancestral spirits, as well as forms of animal sacrifice that are not common
in India.[47] One of many Hindu temples in
Bali
Balinese Hindu temple

The Balinese temple is called Pura. These temples are designed on square
Hindu temple plan, as an open air worship place within enclosed walls,
connected with series of intricately decorated gates to reach its
compounds.[48] Each of these temples has a more or less fixed membership;
every Balinese belongs to a temple by virtue of descent, residence, or
affiliation. Some house temples are associated with the family house
compound (also called banjar in Bali), others are associated with rice fields,
and still others with key geographic sites. In rural highlands of Bali, banua (or
wanwa, forest domain) temples in each desa (village) are common.[49] The
island of Bali has over 20,000 temples, or about one temple for every 100 to
200 people.[50] Temples are dedicated to local spirits as well as to deities
found in India; for example, Saraswati, Ganesha, Wisnu, Siwa, Parvati,
Arjuna, and others. The temple design similarly amalgamate architectural
principles in Hindu temples of India and regional ideas.
The Hindu Balinese temple
Each individual has a family deity, called Kula dewa, who resides in the offering in Bali
temple called the family temple that the individual and his family patronize.
Balinese Hindu follow a 210-day calendar (based on rice crop and lunar
cycles), and each temple celebrates its anniversary once every 210 days.[46] Unique rituals and festivals of
Balinese Hindus, that are not found in India, include those related to death of a loved one followed by
cremations, cockfights, tooth filings, Nyepi and Galungan. Each temple anniversary, as well as festivals and
family events such as wedding include flowers, offerings, towering bamboos with decoration at the end and a
procession. These are celebrated by the community with prayers and feast.[46] Most festivals have a temple as
venue, and they are often occasions for prayers, celebration of arts and community. Some traditions, in
contrast, involve animist rituals such as caru (animal blood sacrifice) such as Tabuh Rah (lethal cockfighting)
or killing of an animal to appease buta kala (spirits of the earth) - however, the animal sacrifices are conducted
outside the premises of a temple.[49][51]

Balinese Hindu arts

Dance, music, colorful ceremonial dresses and other arts are a notable feature of religious expression among
Balinese Hindus. As in India, these expressions celebrate various mudra to express ideas, grace, decorum and
culture. Dance-drama is common. Various stories are expressed. For example, one involves a battle between
the mythical characters Rangda the witch (representing adharma, something like disorder) and Barong the
protective spirit represented with a lion mask (representing dharma), in which performers fall into a trance, the
good attempts to conquer evil, the dancers express the idea that good and evil exists within each individual,
and that conquering evil implies ejecting evil from oneself. The dance-drama regularly ends undecided, neither
side winning, because the primary purpose is to restore balance and recognize that the battle between dharma
and adharma (good and evil) is within each person and a never ending one.[52] Barong, or dharma, is a major
symbolic and ritual paradigm found in various festivities, dances, arts and temples.[53]
Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at
puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate
their ideas about community, status, and the afterlife.

Balinese Hindu society

Scholars[47][54] dispute the degree and nature of social stratification in medieval and contemporary Balinese
Hindu society. The social structure consisted of catur wangsa (four varnas) - brahmana (priests), satriya or
"Deva" (warriors), waisya (merchants), and sudra (farmers, artisans, commoners).[55] There is no historical or
contemporary cultural record of untouchables in Balinese Hindu society. The wangsa - termed castes by some
accounts, classes by other accounts - were functional, not hierarchical nor segregated in Hindu society of Bali
or Java. Further, there was social mobility - people could change their occupation and caste if they wished
to.[56][57] Among the interior highlands of Bali, the desa (villages) have had no wangsa, the social status and
profession of a person has been mutable, and marriages not endogamous.[49] Historical inscriptions suggest
Balinese Hindu kings and village chiefs have come from all sections of its society - priests, warriors, merchants
and artisans.

Javanese Hinduism
Both Java and Sumatra were subject to considerable cultural influence
from the Indian subcontinent. The earliest evidences of Hindu influences
in Java can be found in 4th century Tarumanagara inscriptions scattered
around modern Jakarta and Bogor. In the sixth and seventh centuries
many maritime kingdoms arose in Sumatra and Java which controlled the
waters in the Straits of Malacca and flourished with the increasing sea
trade between China and India and beyond. During this time, scholars
from India and China visited these kingdoms to translate literary and
religious texts. The 9th century Prambanan
Shiva temple, the largest Hindu
From the 4th to the 15th century, Java had many Hindu kingdoms, such temple in Indonesia.
as Tarumanagara, Kalingga, Medang, Kediri, Sunda, Singhasari and
Majapahit. This era is popularly known as the Javanese Classical Era,
during which Hindu-Buddhist literature, art and architecture flourished
and were incorporated into local culture under royal patronage. During
this time, many Hindu temples were built, including 9th century
Prambanan near Yogyakarta, which has been designated a World
Heritage Site. Among these Hindu kingdoms, Majapahit kingdom was
the largest and the last significant Hindu kingdom in Indonesian history.
Majapahit was based in East Java, from where it ruled a large part of
what is now Indonesia. The remnants of the Majapahit kingdom shifted Java's Hindu temple, Candi
to Bali during the sixteenth century after a prolonged war by and Sambisari.
territorial losses to Islamic sultanates.[25]

The heritage of Hinduism left a significant impact and imprint in Javanese art and culture. The wayang puppet
performance as well as wayang wong dance and other Javanese classical dances are derived from episodes of
Hindu epics Ramayana and Mahabharata. Although the vast majority of Javanese now identify as Muslim,
these art forms still survive. Hinduism has survived in varying degrees and forms on Java. Certain ethnic
groups in Java, such as the Tenggerese and Osing, are also associated with Hindu religious traditions.[56]

Tengger Hindus of Java

The Tengger community follows a Hindu tradition stretching back to
the Majapahit Empire. There are strong similarities between the
Hinduism in Bali and the Tengger variety; both are called Hindu
Dharma. However, the Tengger variety does not have a caste system
and the Tengger people's traditions are based on those originating
from the Majapahit era. For the Tengger, Mount Bromo (Brahma) is
believed to be a holy mountain. Every year the Tengger hold a ritual
known as Yadnya Kasada.

Osing Hindus of Java Pura Luhur Poten in Mount Bromo

In spite of the Dutch attempts to propagate Islam and Christianity

among the Osings, some of them still stuck to their old beliefs. Today Hinduism still exists among the Osing
population. The Osings share a similar culture and spirit with the Balinese, and the Hindus celebrate
ceremonies like Nyepi. Just like the Balinese people, the Osing people also share the puputan tradition. The
Osing people differs from the Balinese people in terms of social stratification. The Osing people does not
practice caste system like the Balinese people, even though if they are Hindus.[56]

Hinduism elsewhere in the archipelago

Among the non-Balinese communities considered to be Hindu by the
government are, for example, the Dayak adherents of the Kaharingan
religion in Kalimantan Tengah, where government statistics counted
Hindus as 15.8% of the population as of 1995. Many Manusela and
Nuaulu people of Seram follow Naurus, a syncretism of Hinduism with
animist and Protestant elements.[4] Similarly, the Torajans of Sulawesi
have identified their animistic religion Aluk To Dolo as Hindu. The Batak
of Sumatra have identified their animist traditions with Hinduism. Tamil Hindus walking around the
Among the minority Indian ethnic group, Tamils, Malayalis, Telugus and Sri Mariamman Temple, in Medan
Punjabis of Medan, Sumatra and the Sindhis in Jakarta practice their own
form of Hinduism which is similar to the Indian Hinduism, the Indians
celebrating Hindu holidays more commonly found in India, such as Deepavali and Thaipusam.[58] The Bodha
sect of Sasak people on the island of Lombok are non-Muslim; their religion is a fusion of Hinduism and
Buddhism with animism; it is considered Buddhist by the government. In parts of Samarinda and Lombok
especially Cakranegara, Nyepi is celebrated.

About half of the people of the small island of Tanimbarkei kei, practice a variant of the Hindu religion, which
involves a form of ancestral worship.The tiny island of Tanimbarkei is not part of Tanimbar, as the name might
suggest, but is one of the Kai Islands. It is inhabited by fewer than 1000 very traditional people.[59][60]

Demographics
The Hindu organisation Ditjen Bimas Hindu (DBH) carries out periodic surveys through its close connections
with Hindu communities throughout Indonesia. In 2012 its studies stated that there are 10,267,724 Hindus in
Indonesia.[61] The PHDI (Parisada Hindu Dharma Indonesia) along with other some other religious minority
groups claim that the government undercounts non-Muslims in census recording.[62] The 2010 census
recorded the number of Hindus at 4,012,116, some 80% of them residing in the Hindu heartland of Bali.[1]
Outside Bali, Hindus form a majority in Tosari district (66.3% ) in Pasuruan Regency in Java,[63] Balinggi
district(77.3%) of Parigi Moutong Regency in Central Sulawesi,[64] Mappak(50%) in Tana Toraja Regency in
South Sulawesi.[65] Significant Hindu population is also found in Torue (41%) and Sausu (30%) districts in
Java;[64] Tomoni Timur(35%), Angkona(27%), Simbuang(36%)[65] and Tellulimpo E(40%) districts in South
Sulawesi;[66] and Cakranegara district(39%) in Mataram in Lombok.[67]

Official Census (2010)

According to the 2010 Census, there were a total of 4,012,116 Hindus in Indonesia,[1] compared to 3,527,758
Hindus in 2000 Census. While the absolute number of Hindus increased, the relative percentage of Hindus in
Indonesia decreased from 2000 to 2010 because of lower birth rates among the Hindu population compared to
the Muslim population. The average number of births per Hindu woman varied between 1.8 and 2.0 among
various islands, while for the Muslim population it varied between 2.1 and 3.2 per woman.

Child dressed up for a festive

Hindu dance in Ubud, Bali
 Hindu % %
Province Total Hindu Hindu Change
2010[1]
2010 2000
Indonesia 237,641,326 4,012,116 1.69% 1.79%
Aceh 4,494,410 136 0.00% 0.01% -0.01%
Sumatera
12,982,204 122,644 0.11% 0.17% -0.06%
Utara
Sumatera
4,846,909 234 0.00% 0.00% 0.00%
Barat
Riau 5,538,367 1,076 0.02% 0.09% -0.07%
Jambi 3,092,265 582 0.02% 0.02% 0.00%
Sumatera
7,450,394 39,206 0.53% 0.26% 0.27%
Selatan
Bengkulu 1,715,518 3,727 0.22% 0.15% 0.07%
Lampung 7,608,405 113,512 1.49% 1.44% 0.05% Balinese pura (Hindu temple)
Kep. Bangka dance
1,223,296 1,040 0.09% 0.01% 0.08%
Belitung
Kepulauan
1,679,163 1,541 0.09% 0.37% -0.28%
Riau
DKI Jakarta 9,607,787 20,364 0.21% 0.23% -0.02%
Jawa Barat 43,053,732 19,481 0.05% 0.02% 0.03%
Jawa Tengah 32,382,657 17,448 0.05% 0.09% -0.04%
DI Yogyakarta 3,457,491 5,257 0.15% 0.09% 0.06%
Jawa Timur 37,476,757 112,177 0.30% 0.27% 0.03%
Banten 10,632,166 8,189 0.08% 0.07% 0.01%
Bali 3,890,757 3,247,283 83.46% 88.05% -4.59%
Nusa
Tenggara 4,500,212 118,083 2.62% 3.03% -0.41%
Barat
Nusa
Tenggara 4,683,827 5,210 0.11% 0.15% -0.04%
Timur
Kalimantan
4,395,983 2,708 0.06% 0.08% -0.02%
Barat
Kalimantan
2,212,089 11,149 0.50% 5.89% -5.39%
Tengah
Kalimantan
3,626,616 16,064 0.44% 0.21% 0.23%
Selatan
Kalimantan
3,553,143 7,657 0.22% 0.13% 0.09%
Timur
Sulawesi
2,270,596 13,133 0.58% 0.56% 0.02%
Utara
Sulawesi
2,635,009 99,579 3.78% 4.84% -1.06%
Tengah
Sulawesi
8,034,776 58,393 0.73% 1.13% -0.40%
Selatan
 Sulawesi 2,232,586 45,441 2.04% 2.97% -0.93%
Tenggara
Gorontalo 1,040,164 3,612 0.35% 0.00% 0.35%
Sulawesi
1,158,651 16,042 1.38% 1.88% -0.50%
Barat
Maluku 1,533,506 5,669 0.37% NA 0.00%
Maluku Utara 1,038,087 200 0.02% 0.02% 0.00%
Papua Barat 760,422 859 0.11% 0.68% -0.57%
Papua 2,833,381 2,420 0.09% 0.16% -0.07%

Official Census (2000)

According to the 2000 census, Hindus made up 1.79% of the total Indonesian population. Bali had the highest
concentration of Hindus with 88.05% of its population professing Hinduism agama. The percentage of Hindus
in the total population declined from the 1990 census, and this is largely attributed to lower birth rates and
immigration of Muslims from Java into provinces with high Hindu populations. In Central Kalimantan there
has been progressive settlement of Madurese from Madura.[68][69][70][71] The details are given below:
 Province (2000 Cen) Hindus Total % Hindu
North Sumatra 18,907 11,429,919 0.17%
West Sumatra 0 4,220,318 0.00%
Riau 4,385 4,676,025 0.09%
Jambi 410 2,386,866 0.02%
South Sumatra 17,874 6,756,564 0.26%
Bengkulu 2,033 1,396,687 0.15%
Lampung 95,458 6,631,686 1.44%
Bangka Belitung Islands 76 945,682 0.01%
DKI Jakarta 19,331 8,482,068 0.23%
West Java 8,177 35,279,182 0.02%
Central Java 28,677 30,775,846 0.09%
D.I. Yogyakarta 2,746 3,026,209 0.09%
East Java 92,930 34,456,897 0.27%
Banten 5,498 7,967,473 0.07%
Bali 2,740,314 3,112,331 88.05%
Nusa Tenggara Barat 115,297 3,805,537 3.03%
Nusa Tenggara Timur 5,698 3,904,373 0.15%
West Kalimantan 2,914 3,721,368 0.08%
Central Kalimantan 105,256 1,785,875 5.89%
South Kalimantan 6,288 2,956,784 0.21%
East Kalimantan 3,221 2,414,989 0.13%
North Sulawesi 10,994 1,972,813 0.56%
Central Sulawesi 99,443 2,053,167 4.84%
South Sulawesi 87,660 7,759,574 1.13%
Southeast Sulawesi 52,103 1,755,193 2.97%
Gorontalo 0 833,720 0.00%
Irian Jaya 2,068 2,094,803 0.10%
Indonesia 3,527,758 196,601,949 1.79%

Hindu holidays in Indonesia

Hari Raya Galungan occurs every 210 days and lasts for 10 days. It celebrates the coming of
the gods and the ancestral spirits to earth to dwell again in the homes of their descendants. The
festivities are characterized by offerings, dances and new clothes. The ancestors must be
suitably entertained and welcomed, and prayers and offerings must be made for them. Families
whose ancestors have not been cremated yet, but remain buried in the village cemetery, must
make offerings at the graves. Kuningan is the last day of the holiday, when the gods and
ancestors depart until the next Galungan.
Hari Raya Saraswati is dedicated the goddess of learning, science, and literature. She rules
the intellectual and creative realm, and is the patron goddess of libraries and schools. Balinese
 Hindus believe that knowledge is an essential medium to
achieve the goal of life as a human being, and so honor her.
She is also celebrated because she succeeded in taming the
wandering and lustful mind of her consort, Brahma, who was
preoccupied with the goddess of material existence,
Shatarupa. On this day, offerings are made to the lontar (palm-
leaf manuscripts), books, and shrines. Saraswati Day is
celebrated every 210-days on Saniscara Umanis Wuku
Watugunung and marks the start of the new year according to
the Balinese Pawukon calendar. Ceremonies and prayers are
held at the temples in family compounds, educational
institutions and temples, villages, and businesses from
morning to noon. Teachers and students replace their
uniforms for the day with bright and colourful ceremonial
clothing, filling the island with color. Children bring fruit and
traditional cakes to school for offerings at the temple.[73]
Street decoration in Bali for the
Hari Raya Nyepi is a Hindu Day of Silence or the Hindu New Hindu festival Galungan. It
Year in the Balinese Saka calendar. The largest celebrations celebrates the victory of dharma
are held in Bali as well as in Balinese Hindu communities over adharma (right over
around Indonesia. On New Year's Eve the villages are wrong).[72]
cleaned, food is cooked for two days and in the evening as
much noise is made as possible to scare away the devils. On
the following day, Hindus do not leave their homes, cook or
engage in any activity. Streets are deserted, and tourists are not allowed to leave hotel
complexes. The day following Nyepi night, everything stops for a day except emergency
services such as ambulances.[74] Nyepi is determined using the Balinese calendar, the eve of
Nyepi falling on the night of the new moon whenever it occurs around March/April each year.
Therefore, the date for Nyepi changes every year. Nyepi night is a night of community gathering
and burning of effigies island-wide (similar to Karthikai in South India), while the next day is the
day of total peace and quiet.

Social life
A common feature among new Hindu communities in Java is that
they tend to rally around recently built temples (pura) or around
archaeological temple sites (candi) which are being reclaimed as
places of Hindu worship.

The Parisada Hindu Dharma changed its name to Parisada Hindu

Dharma Indonesia in 1984, in recognition of its national influence
spearheaded by Gedong Bagus Oka. One of several new Hindu
temples in eastern Java is Pura Mandaragiri Sumeru Agung, located
on the slope of Mt. Semeru, Java's highest mountain. When the Balinese Hindus built a shrine
temple was completed in July 1992, with the generous aid of wealthy dedicated to Sundanese Hindu King
donors from Bali, only a few local families formally confessed to Sri Baduga Maharaja Sang Ratu
Hinduism. A pilot study in December 1999 revealed that the local Jaya Dewata in Pura Parahyangan
Hindu community now has grown to more than 5000 households. Agung Jagatkarta, Bogor, West
Java.
Similar mass conversions have occurred in the region around Pura
Agung Blambangan, another new temple, built on a site with minor
archaeological remnants attributed to the kingdom of Blambangan, the last Hindu polity on Java. A further
important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the Hindu king and
prophet Jayabaya is said to have achieved spiritual liberation (moksa).
A further Hindu movement in the earliest stages of development was
observed in the vicinity of the newly completed Pura Pucak Raung (in
the Eastern Javanese district of Glenmore), which is mentioned in
Balinese literature as the place where the Hindu saint Maharishi
Markandeya gathered followers for an expedition to Bali, whereby he
is said to have brought Hinduism to the island in the fifth century AD.

An example of resurgence around major archaeological remains of

ancient Hindu temple sites was observed in Trowulan near Mojokerto.
The site may be the location of the capital of the Hindu empire Tengger Hindu temple at Tengger
Majapahit. A local Hindu movement is struggling to gain control of a caldera in East Java
newly excavated temple building which they wish to see restored as a
site of active Hindu worship. The temple is to be dedicated to Gajah
Mada, the man attributed with transforming the small Hindu kingdom
of Majapahit into an empire.

In Karanganyar region in Central Java, the renovated 14th century

Cetho temple on the slope of Mount Lawu has become the center of
Javanese Hinduism and gain patronage of Balinese temples and royal
houses. A new temple (http://www.sahasraadhipura.org/) is being
built East of Solo (Surakarta). It is a Hindu temple that has miniatures
of 50 sacred sites around the world. It is also an active kundalini yoga
meditation center teaching the sacred Javanese tradition of sun and Many Indonesians (no matter what
water meditation. There are many westerners as well as Javanese religion) use Hindu names such as
joining in. Wisnu, Surya, Indra, Arya, Putra,
Aditya, Sita, etc. The police officer
Although there has been a more pronounced history of resistance to above has the name written "Tri
Islamization in East Java, Hindu communities are also expanding in Wisnu".
Central Java (Lyon 1980), for example in Klaten, near the ancient
Hindu monuments of Prambanan. Today the Prambanan temple
stages various annual Hindu ceremonies and festivals such as Galungan and Nyepi.

In West Java, a Hindu temple Pura Parahyangan Agung Jagatkarta was built on the slope of Mount Salak near
the historic site of ancient Sunda Kingdom capital, Pakuan Pajajaran in modern Bogor. The temple, dubbed as
the largest Balinese Hindu temple ever built outside Bali, was meant as the main temple for the Balinese Hindu
population in the Greater Jakarta region. However, because the temple stands in a Sundanese sacred place, and
also hosts a shrine dedicated to the famous Sundanese king, Prabu Siliwangi, the site has gain popularity
among locals who wish to reconnect their ties with the ancestors.

Tourism
The predominantly Hindu island of Bali is the largest tourist draw in
Indonesia.[75] Next to natural beauty, the temple architecture, the
elaborate Hindu festivals, rich culture, colorful art and vivid dances
are the main attractions of Balinese tourism. As a result, tourism and
hospitality services are flourishing as one of the most important
sources of income and generation of Balinese economy. The high
tourist activity in Bali is in contrast with other provinces in Indonesia
where the Hindu population is not significant or is absent.
Colourful and festive Hindu rituals of
Bali is one of island's attraction
Symbolism
The National emblem of Indonesia is called Garuda Pancasila.[76] Garuda, the discipled carrier or vehicle
(vahana) of Lord Vishnu, appears in many ancient Hindu temples of ancient Indonesia. Garuda Pancasila was
designed by Sultan Hamid II from Pontianak, supervised by Sukarno, and was adopted as the national emblem
on 11 February 1950.

See also
Balinese Hinduism
Greater India
Hinduism in Vietnam
Hindu Agamas
Hindu temple
Indosphere
List of Hindu temples in Indonesia
Religion in Indonesia
Sanskritization
Indians in Indonesia

References
1. "Sensus Penduduk 2010 - Penduduk
Menurut Wilayah dan Agama yang Dianut"
(http://sp2010.bps.go.id/index.php/site/tabe
l?tid=321&wid=0). sp2010.bps.go.id.
Retrieved 2014-05-27.
2. Religious Freedom Report - Indonesia (http
s://2009-2017.state.gov/documents/organiza
tion/192841.pdf) U.S. State Department
(2012)
3. Mark Juergensmeyer and Wade Clark Roof,
2012, Encyclopedia of Global Religion (http
s://books.google.com/books?id=B105DQAA
QBAJ&pg=PA557), Volume 1, pages 557–
558
4. Indonesia: Religious Freedoms Report 2010
(https://2009-2017.state.gov/j/drl/rls/irf/2010_
5/168356.htm), US State Department
(2011), Quote: "The Ministry of Religious
Affairs estimates that 10 million Hindus live
in the country and account for approximately
90 percent of the population in Bali. Hindu
minorities also reside in Central and East
Kalimantan, the city of Medan (North
Sumatra), South and Central Sulawesi, and
Lombok (West Nusa Tenggara). Hindu
groups such as Hare Krishna and followers
of the Indian spiritual leader Sai Baba are
present in small numbers. Some indigenous
religious groups, including the "Naurus" on
Seram Island in Maluku Province,
incorporate Hindu and animist beliefs, and
many have also adopted some Protestant
teachings."
5. Table: Religious Composition by Country, in
Numbers (http://www.pewforum.org/2012/12/
18/table-religious-composition-by-country-in
-numbers/) Pew Research Center,
Washington D.C. (2012)
 6. The United States Department of State
Annual Report on International Religious
Freedom for 2006 - Indonesia - September
2006, US State Department "Archived copy"
(https://web.archive.org/web/200610192353
09/http://www.unhcr.org/cgi-bin/texis/vtx/rsd/r
sddocview.html?tbl=RSDCOI&id=450fb0aa
34). Archived from the original (http://www.u
nhcr.org/cgi-bin/texis/vtx/rsd/rsddocview.htm
l?tbl=RSDCOI&id=450fb0aa34) on 19
October 2006. Retrieved 2006-11-02.
7. Indonesia International Religious Freedom
Report 2005 (https://2001-2009.state.gov/g/d
rl/rls/irf/2005/51512.htm) – US State
Department, Quote: "The Hindu association
Parishada Hindu Dharma Indonesia (PHDI)
estimates that 18 million Hindus live in the
country, a figure that far exceeds the
government estimate of 3.6 million. Hindus
account for almost 90 percent of the
population in Bali."
8. Ooi, Keat Gin (editor) (2004). "Southeast
Asia: A historical encyclopedia, from Angkor
Wat to East Timor (3 volume set)". ABC-
CLIO. Missing or empty |url= (help)
9. Jan Gonda, The Indian Religions in Pre-
Islamic Indonesia and their survival in Bali,
in Handbook of Oriental Studies. Section 3
Southeast Asia, Religions (https://books.goo
gle.com/books?id=X7YfAAAAIAAJ&pg=PA
1), p. 1, at Google Books, pp. 1-54
10. Kidung Harșa Wijaya, C.C. Berg, 's-
Gravenhage 1931, p.4
11. Kenneth Hall (2011), A History of Early
Southeast Asia, Rowman & Littlefield,
ISBN 978-0742567610, Chapter 4 and 5
12. Kenneth Hall (2011), A History of Early
Southeast Asia, Rowman & Littlefield,
ISBN 978-0742567610, pp. 122-123
13. McDaniel, June (August 1, 2010). "Agama
Hindu Dharma Indonesia as a New
Religious Movement: Hinduism Recreated
in the Image of Islam". Nova Religio. 14 (1):
93–111. doi:10.1525/nr.2010.14.1.93 (http
s://doi.org/10.1525%2Fnr.2010.14.1.93).
14. John Guy (2014), Lost Kingdoms: Hindu-
Buddhist Sculpture of Early Southeast Asia,
Metropolitan Museum of Art, ISBN 978-
0300204377, pp. 130-135
15. Dalsheimer and Manguin (1998), Visnu
mitrés et réseaux marchands en Asie du
Sud-Est : nouvelles données
archéologiques sur le Ier millénaire apr. J.-
C. (http://www.persee.fr/web/revues/home/pr
escript/article/befeo_0336-1519_1998_num
_85_1_2545), Bulletin de l'École française
d'Extrême-Orient, pp. 87-123
16. Richadiana Kartakusama (2006),
Archaeology: Indonesian Perspective
(Editors: Truman Simanjuntak et al.),
Yayasan Obor Indonesia, ISBN 979-
2624996, pp. 406-419
17. Jan Gonda, The Indian Religions in Pre-
Islamic Indonesia and their survival in Bali,
in Handbook of Oriental Studies. Section 3
Southeast Asia, Religions (https://books.goo
gle.com/books?id=X7YfAAAAIAAJ&pg=PA
14), p. 14, at Google Books, pp. 1-54
18. Gerhard Bowering et al. (2012), The
Princeton Encyclopedia of Islamic Political
Thought, Princeton University Press,
ISBN 978-0691134840, pp. xvi
19. Michael Laffan, The Makings of Indonesian
Islam: Orientalism and the Narration of a
Sufi Past, Princeton University Press,
ISBN 978-0691162164, pp. 3-6
20. Taufiq Tanasaldy, Regime Change and
Ethnic Politics in Indonesia, Brill Academic,
ISBN 978-9004263734
21. Gerhard Bowering et al., The Princeton
Encyclopedia of Islamic Political Thought,
Princeton University Press, ISBN 978-
0691134840
22. David Morgan and Anthony Reid, The New
Cambridge History of Islam: Volume 3, The
Eastern Islamic World, Cambridge
University Press, ISBN 978-1107456976, pp
587-589
23. James Fox, Indonesian Heritage: Religion
and ritual, Volume 9 of Indonesian heritage,
Editor: Timothy Auger, ISBN 978-
9813018587
24. Wendy Doniger (2000), Merriam-Webster's
Encyclopedia of World Religions, Merriam-
Webster, ISBN 978-0877790440, pp. 516-
517
25. Jean Gelman Taylor, Indonesia: Peoples
and Histories, Yale University Press,
ISBN 978-0300105186, pp. 21-83 and 142-
173
26. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, pp. 9-12
27. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, Introduction chapter
28. Michel Picard (2003), in Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, Chapter 4, pp. 56-74
29. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, pp. 12-16
30. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, pp. 17-18
31. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336
32. Martin Ramstedt (2003), Hinduism in
Modern Indonesia, Routledge, ISBN 978-
0700715336, pp. 17-20
33. Hosen, N (2005-09-08). "Religion and the
Indonesian Constitution: A Recent Debate"
(https://web.archive.org/web/200608280344
42/http://eprint.uq.edu.au/archive/00002795/
01/hosen-JSEAS.pdf) (PDF). Journal of
Southeast Asian Studies. Cambridge
University Press. 36 (3): 419–440.
doi:10.1017/S0022463405000238 (https://d
oi.org/10.1017%2FS0022463405000238).
Archived from the original (http://eprint.uq.ed
u.au/archive/00002795/01/hosen-JSEAS.pd
f) (PDF) on August 28, 2006. Retrieved
2006-10-26.
34. Ravi Kumar, Hindu Resurgence in
Indonesia, Suruchi Publishers, ISBN 978-
9381500477
35. McDaniel, June (2013), A Modern Hindu
Monotheism: Indonesian Hindus as ‘People
of the Book’. The Journal of Hindu Studies,
Oxford University Press,
doi:10.1093/jhs/hit030 (https://doi.org/10.109
3%2Fjhs%2Fhit030)
36. "Jokowi creates country's first Hindu state
university" (https://www.thejakartapost.com/
news/2020/02/03/jokowi-creates-countrys-fir
st-hindu-state-university.html). The Jakarta
Post. Retrieved 2020-02-03.
37. Shinji Yamashita (2002), Bali and Beyond:
Explorations in the Anthropology of Tourism,
Berghahn, ISBN 978-1571813275, pp. 57-
65
38. Michel Picard (2003), in Hinduism in
Modern Indonesia (Editor: Martin Ramstedt),
Routledge, ISBN 978-0700715336, pp. 56-
72
39. June McDaniel (2013), A Modern Hindu
Monotheism: Indonesian Hindus as ‘People
of the Book’, Journal of Hindu Studies,
Oxford University Press, Volume 6, Issue 1,
doi:10.1093/jhs/hit030 (https://doi.org/10.109
3%2Fjhs%2Fhit030)
40. Anthony Forge (1980), Balinese Religion
and Indonesian Identity, in Indonesia: The
Making of a Culture (Editor: James Fox),
Australian National University, ISBN 978-
0909596590
41. Putu Setia (1992), Cendekiawan Hindu
Bicara, Denpasar: Yayasan Dharma
Naradha, ISBN 978-9798357008, pp. 217-
229
42. Kekai, Paul (2005-02-02). "Quests of the
Dragon and Bird Clan: Wednesday,
February 02, 2005" (http://sambali.blogspot.
com/2005_02_02_archive.html).
Sambali.blogspot.com. Retrieved
2010-07-19.
43. Murdana, I. Ketut (2008), BALINESE ARTS
AND CULTURE: A flash understanding of
Concept and Behavior, Mudra - JURNAL
SENI BUDAYA, Indonesia; Volume 22, page
5-11
44. Ida Bagus Sudirga (2009), Widya Dharma -
Agama Hindu, Ganeca Indonesia,
ISBN 978-9795711773
45. IGP Sugandhi (2005), Seni (Rupa) Bali
Hindu Dalam Perspektif Epistemologi
Brahma Widya, Ornamen, Vol 2, Number 1,
pp. 58-69
46. Nigel Simmonds, Bali: Morning of the World,
Periplus, ISBN 978-0804843966, pp. 41-43
47. Michel Picard and Rémy Madinier, The
Politics of Religion in Indonesia -
Syncretism, Orthodoxy, and Religious
Contention in Java and Bali, Routledge,
ISBN 978-0415613118, Chapter 5 and
notes to the chapter
48. Julian Davison (2003), Introduction to
Balinese Architecture, Periplus, ISBN 978-
0794600716, pp 32-45
49. Thomas Anton Reuter (2002), Custodians of
the Sacred Mountains: Culture and Society
in the Highlands of Bali, University of
Hawaii Press, ISBN 978-0824824501,
Chapter 1
50. Janet Descutner (2004), Asian Dance,
ISBN 978-0791077771, pp. 66
51. [Indonesia Handbook, 3rd, Joshua Eliot, Liz
Capaldi, & Jane Bickersteth], (Footprint -
Travel Guides) 2001
52. Jane Belo (1966), Bali: Rangda and Barong,
University of Washington Press, ISBN 978-
0404629151
53. Thomas Anton Reuter (2002), Custodians of
the Sacred Mountains: Culture and Society
in the Highlands of Bali, University of
Hawaii Press, ISBN 978-0824824501, pp
171
54. Sanger, Annette (1985), Music, dance, and
social organization in two Balinese villages,
Indonesia Circle, School of Oriental &
African Studies, Routledge, 13(37), pp. 45-
62
55. Howe, L.E.A. (1989), Hierarchy and
equality: variations in Balinese social
organization (https://www.jstor.org/stable/27
863998), Bijdragen tot de Taal-, Land- en
Volkenkunde Deel 145, 1ste Afl. (1989), pp.
47-71
56. Robert Hefner, Hindu Javanese, Princeton
University Press, ISBN 978-0691028569
57. Kapur, in The Lab, the Temple, and the
Market (Editor: Sharon Harper), ISBN 978-
0889369207, pp. 26-27
58. My Jakarta: Bhavana Sutrisna Tirtadinata (ht
tps://www.ourbhakti.com/2019/04/hindu-relig
ion.html) The Jakarta Globe — March 14,
2009{{|date=September 2012}}
59. https://www.ourbhakti.com/2019/04/hindu-
religion.html
60. http://www.ourbhakti.com
61. "Google Translate" (https://translate.google.
com/translate?hl=en&sl=id&u=http://bimashi
ndu.kemenag.go.id/&prev=/search%3Fq%3
DDitjen%2BBimas%2BHindu%26client%3
Dfirefox-a%26hs%3DJ48%26rls%3Dorg.mo
zilla:en-GB:official). Retrieved 2014-05-27.
62. United Nations High Commissioner for
Refugees. "Refworld | 2010 Report on
International Religious Freedom -
Indonesia" (https://web.archive.org/web/201
21019172110/http://www.unhcr.org/refworld/
country,,USDOS,,IDN,,4cf2d09264,0.html).
unhcr.org. Archived from the original (http://w
ww.unhcr.org/refworld/country,,USDOS,,ID
N,,4cf2d09264,0.html) on 2012-10-19.
Retrieved 2014-05-27.
63. https://sp2010.bps.go.id/index.php/site/tabel?
search-
tabel=Population+by+Region+and+Religion&
wilayah=Pasuruan+Regency&wid=35140000
64. https://sp2010.bps.go.id/index.php/site/tabel?
search-
tabel=Population+by+Region+and+Religion&
wilayah=Parigi+Moutong+Regency&wid=720
65. https://sp2010.bps.go.id/index.php/site/tabel?
search-
tabel=Population+by+Region+and+Religion&
wilayah=Tana+Toraja+Regency&wid=73180
66. https://sp2010.bps.go.id/index.php/site/tabel?
search-
tabel=Population+by+Region+and+Religion&
wilayah=Sidenreng+Rappang+Regency&wid
67. https://sp2010.bps.go.id/index.php/site/tabel?
search-
tabel=Population+by+Region+and+Religion&
wilayah=Mataram+Municipality&wid=527100
68. Internal Displacement Monitoring Centre
(IDMC) - Norwegian Refugee Council.
"West and Central Kalimantan: Limited
livelihood opportunities and failed
compensation for lost property hamper
recovery of Madurese returnees" (https://we
b.archive.org/web/20100731095855/http://w
ww.internal-displacement.org/idmc/website/
countries.nsf/(httpEnvelopes)/8B48F0B6DD
311D70C1257566005C542D?OpenDocum
ent). Internal-displacement.org. Archived
from the original (http://www.internal-displac
ement.org/idmc/website/countries.nsf/(httpE
nvelopes)/8B48F0B6DD311D70C1257566
005C542D?OpenDocument) on 2010-07-
31. Retrieved 2010-07-19.
69. "Indonesia" (https://2001-2009.state.gov/g/dr
l/rls/irf/2008/108407.htm). State.gov.
Retrieved 2010-07-19.
70. 1 mopw.gov.pk (http://www.mopw.gov.pk/ule
ma/papers/Indonesia/Table%20Mr%5B1%5
D.%20Rozy%20Munir.xls)
71. Data Umat Hindu Tahun 2009 (http://bimashi
ndu.kemenag.go.id/data-umat.php?year=20
09&Submit=Cari) Archived (https://web.archi
ve.org/web/20120425143044/http://bimashi
ndu.kemenag.go.id/data-umat.php?year=20
09&Submit=Cari) 2012-04-25 at the
Wayback Machine
72. Eiseman, Fred (1989), Bali: Sekala and
Niskala Volume I: Essays on Religion,
Ritual and Art, Periplus Editions, ISBN 0-
945971036
73. "Bali Cultural Ceremony and Ritual" (http://w
ww.balispirit.com/events/bali_ceremony_ritu
al.html). Balispirit.com. Retrieved
2010-07-19.
74. Nyoman S. Pendit (2001), Nyepi:
kebangkitan, toleransi, dan kerukunan,
Gramedia Pustaka Indonesia, ISBN 978-
9796865710
75. Foreign Tourist Arrivals to Indonesia Jump
22.6% in January 2014 (http://www.indonesi
a-investments.com/news/todays-headlines/f
oreign-tourist-arrivals-to-indonesia-jump-22.
6-in-january-2014/item1716)
76. "State Emblem" (http://www.indonesia.go.id/
en/indonesia-glance/symbol-and-the-state/st
ate-emblem.html). Indonesia.go.id.
Retrieved 23 March 2012.

Further reading
Jan Gonda, The Indian Religions in Pre-Islamic Indonesia and their survival in Bali (https://boo
ks.google.com/books?id=X7YfAAAAIAAJ&pg=PA1), p. 1, at Google Books
Martin Ramstedt (2003), Hinduism in Modern Indonesia, Routledge, ISBN 978-0700715336
Ann Kinney (2003), Worshiping Siva and Buddha: The Temple Art of East Java, University of
Hawaii Press, ISBN 978-0824827793

External links
Hinduism in Indonesia (http://www.hindu-indonesia.com/)
Hindu Council UK (https://web.archive.org/web/20061022083449/http://www.hinducounciluk.or
g/special.htm): "Great Expectations: Hindu Revival Movements in Java and other parts of
Indonesia" by Thomas Reuter
Agnihoma.org (https://web.archive.org/web/20061004132539/http://www.agnihoma.org/) Hindu
Resources and Community in Indonesia
Hindu-raditya.com (https://web.archive.org/web/20180413085053/http://www.hindu-raditya.net/)
desaadat.com (https://web.archive.org/web/20170918181057/http://desaadat.com/)
Mediahindu.net (https://web.archive.org/web/20181201120213/http://www.mediahindu.net/)
The Hinduization of Indonesia Reconsidered (https://www.jstor.org/stable/2048901) – The Far
Eastern Quarterly, Vol. 11, No. 1. (Nov., 1951), pp. 17–30.
[1] (https://2001-2009.state.gov/g/drl/rls/irf/2006/71341.htm) International Religious Freedom
Report 2006

Retrieved from "https://en.wikipedia.org/w/index.php?title=Hinduism_in_Indonesia&oldid=1002479679"

This page was last edited on 24 January 2021, at 17:27 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this
site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia
Foundation, Inc., a non-profit organization.