THE BANGKA ISLAND

HISTORY OF CULTURE | THE BANGKA ISLAND | Bangka Island is one of the areas under the authority of the Sultanate of Palembang, since the collapse of the power of the Sultanate of Palembang and Bangka territory handed over to the UK in 1812. In 1814, the British government of the island of Bangka bartered with Cochin in India, which had belonged to the Dutch. During World War 2 pemerintahJepang the winner at that time controlled the island of Bangka tahun1942 to 1945.

After the Japanese in 1945 surrendered unconditionally to the Allies as well as almost all parts of Indonesia experienced a power vacuum, then the island of Bangka after the proclamation of independence became part of Indonesia in 1949. The island of Bangka Belitung island along with initially a part of South Sumatra province through 2000 after a change in the political map of Indonesia and the upheaval in 1998 that led to the fall of the Suharto regime, at the insistence of the people on the island of Bangka and Belitung islands later in the year 2000 Bangka and Belitung islands then passed as an escape from the province and South Sumatra and passed into a province called Bangka Belitung Islands.

Sriwijaya
Historical records reveal that under the Bangka Island during the Srivijaya empire once inhabited by Hindus in the 7th century and Bangka island as well as an area including the subject of a great empire. Aside from being a territory of Sriwijaya, Bangka Island was also the region kekausaan some great empire of Majapahit kingdom of Java such as when it was under the rule of King Hayam Wuruk with companion mahapatih Gajah Mada and the kingdom of Mataram was recorded as well as the kingdoms that once ruled the island of Bangka.

But both in the kingdom and the Majapahit kingdom Sriwijawa nor Mataram Bangka island received less attention, although the location is very strategic in the middle of the cruise line international trade traffic. Only after the trade of mainland Asia and Europe are competing to the Indonesian island of Bangka began to attract attention, after the discovery of spices. Lack of attention to the islands of Bangka and Belitung cause many pirates who made the island of Bangka and Belitung used as pirate hideouts that have an impact on the misery for residents.

Sultanate of Johor
To overcome the chaos and security around the Strait of Malacca shipping, then the Sultan of Johor by the allies and the Raja Alam Sutan Garang Tigers rally the troops to this island. After the liberation mission of the islands of Bangka and Belitung Island did well, the Sultan of Johor and its allies also developed a position of Islam in their respective places and Bangkakota Kotawaringin. But unfortunately this did not last long, then go back into the nest of the Pacific island of pirates.

Sultanate of Banten
Because he felt aggrieved by not amanya also cruise around the waters of Malacca, especially around the island of Bangka and Belitung, especially after they take away from the ships of the merchants of the Sultan of Banten Banten sent Regent archipelago to exterminate pirates operating around the island them. Having both is successfully controlled puleu then Regent ruled the archipelago for some time with the title of Viceroy of Bangka. It is told also that the Commander of Banten, Ratu Bagus who was forced to withdraw from pertikaiannya with the Sultan of Palembang, Bangka toward the city and died there.

After Regent archipelago's death, power passed into the hands of his only child and because her daughter is married to the Sultan of Palembang, the Sultan Abdurrachman then by itself the island of Bangka and Belitung back into power Palembang sultanate of years (1659-1707).

Sultanate of Palembang
In 1707 Sultan Abdurrachman died, and was succeeded by his son Muhammad Mansyur Queen (1707-1715).

But the younger brother of Queen Queen Anum Mohammad Kamaruddin Mansyur then raise himself as the Sultan of Palembang, replacing his brother (1715-1724), although his brother had been advised prior to death, so that his son Mahmud fled to Johor Badaruddin and Siantan, although officially been appointed as the Sultan of Palembang.

But Mahmud Badaruddin in 1724 with the help of the Armed Forces of the Sultan of Johor retake Palembang from his uncle.

Power over the island of Bangka subsequently submitted by the Wan Mahmud Badaruddin Wing, which has since some time has been moved from Siantan to Bangka with two of his brother Wan Wan Abduljabar and Serin.

The discovery of lead and VOCs
Around the year 1709 found lead, who first excavated in the River District Olin in Toboali by people upon their experience in the Johor Straits. With the discovery of this lead, begin to Bangka island visited by all sorts of boats from Asia and Europe. Tin excavation companies became more advanced, so the Sultan of Palembang send his men into the Peninsula Affairs of China to look for experts who increasingly felt very necessary.

In 1717 began to be held nexus of trade with the VOC for the sales lead. With the help of this Company, the Sultan of Palembang trying to eradicate the pirates and smuggling-smuggling tin. In 1755 the Dutch government to send trade missions to Palembang, led by Van Haak, who intends to review the results and pepper in Bangka tin. In about the year 1722 VOC entered a binding contract with the Sultan Queen Anum Kamaruddin to buy a tin monopoly, which according to reports Van.

• The right treaty between the Netherlands and the Sultan of Palembang contains:
• Sultan only sell the leads to the Company
• The Company may purchase the required amount of tin.
• As a result of this agreement then many of the island of Bangka tin sold by smuggled.

Subsequently in 1803 the Dutch government sent a mission again, led by VD Bogarts and Captain Lombart, who intend to probe carefully about tin in Bangka.

British Colonies
Tuntang Agreement on 18 September 1811 has brought another fate for the island of Bangka. On that date the deed was signed from the Dutch surrender to the British, where the island of Java and the regions surrender, Timorese, Makassar, Palembang and the following areas of a colony of the British conquest.

Raffles sent emissaries to Palembang to take over the Dutch lodge at the River Aur, but they were rejected by Sultan Mahmud Badaruddin II, because the Dutch power in Kilkenny before the capitulation Tuntang is not there anymore. Raffles was unhappy with the rejection and still demand that the Sultan River lodge Aur handed, also demanded that the Sultan gave tin mines on the island of Bangka and Belitung.

On March 20, 1812 Raffles sent to Palembang expedition led by Major General Rollo Gillespie Roobert. But Gillespie failed to meet with the Sultan and the British began to implement the policy of "divide et impera" her. Gillespie picked Duke as the Sultan of Palembang prince with the title of Sultan Ahmad Najamuddin II (1812).

British recognition of Sultan Ahmad II Najamuddin made arrangements so that the islands of Bangka and Belitung handed over to Britain. On the way back to Batavia via Mentok by Gillespie, inaugurated the two islands became a British colony was named "Duke of Island" (May 20, 1812).

Back to the Dutch Colony
Then on the basis of the Convention of London on August 13, 1814, Holland received back from the UK regions which had occupied in 1803 before Napoleon invaded the Netherlands in Europe, including some areas of the Sultanate of Palembang. The receipt is carried out between M.H. Court (England) by K. Heynes (Netherlands) in Mentor on December 10, 1816.

Fraud, extortion, dewatering and transport of lead an uncertain outcome, conducted by the VOC and the UK (EIC) has finally arrived on the situation of the people lost patience. Moreover, after returning to the Dutch, who began digging a massive lead and did not think about the fate of the natives. Guerrilla warfare conducted in Musi Rawas against the Dutch, also has raised the spirit of resistance of the people on the island of Bangka and Belitung.

Then came the uprisings, for years the people of the Pacific held a resistance, fought desperately to repel the Dutch from its territory, under the leadership of Depati Merawang, Pangkal Pinang, Depati Bahrin, and Tikal and others.

Then the wife of Mahmud Badaruddin that because it does not match her husband be allowed to stay in Palembang settled in the Pacific, which is said that the wife of Sultan Mahmud was the son of Wan Abduljabar. History says that Wan Abduljabar was the second son of the Sultan of Johor Abdulhayat a trust for the government in Siantan, Abdulhayat originally was a high-ranking Chinese empire named Kian Lim Tau, which is due to dispute then fled to Johor and get protection from the Sultan. He later converted to Islam as Abdulhayat, because expertise is appointed by the Sultan of Johor to the head of State in Siantan.

VARIOUS KINDS OF THE DAYAK TRIBE

HISTORY OF CULTURE | VARIOUS KINDS OF THE DAYAK TRIBE | The word Dayak in Kalimantan, the local language means people who live in the river upstream. This refers to the place they live in large rivers upstream. Somewhat different from other Indonesian cultures which generally begins on the coast, the Dayak community lived most of his life in the watershed around the interior of Borneo.

In the minds of ordinary people, the Dayak tribe there is only one type. When in fact they are divided into many sub-tribes. According J.U. Lontaan, there are about 405 sub tribe Dayak who have in common but differ in the sociology of social customs, culture and the language used. The difference is caused by the Dayak communities scattered into small groups to influence the entry of outside culture.

Dayak Dayak tribes are divided into Muslims and non Muslims. Which include the Dayak Dayak are Muslims Bakumpai, the Dayak Bukit, Dayak tribe Sampit, Paser Dayak tribe, the Dayak Tidung, Melanau Dayak tribe, the Dayak Kedayan, Embaloh Dayak tribe, the Dayak Sintang, Sango and the Dayak Dayak tribe Ngabang.

Dayak tribe while non-Muslims more numerous again. Abal namely the Dayak, Dayak tribe Abai, Banyadu Dayak, Dayak tribe Bakati, Bentian Dayak tribe, tribe Benuaq, the Dayak Bidayuh, Land Dayak, Dayak Dusun, Dusun Dayak tribe Deyah, the Dayak Dusun Malang, Dayak Kenyah tribe , Lawangan Dayak, Dayak tribe Maanyan, Dayak tribe of Mali, Mayau Dayak, Dayak Meratus, Mualang Dayak, Dayak tribe Ngaju, Ot Danum Dayak, Dayak Tribes Samihim and others are estimated to number about three hundred sub-tribes.

Each sub tribe Dayak has a unique culture and gives special feature on the community. For example the tradition of extending ears done by women Dayak Kenyah, Kayan and Bahau. Then there is also a tradition of headhunting kayau or public figures who become enemies Kendayan Dayak tribe.

That glimpse of the colorful Dayak sub-tribes who inhabit the island of Borneo. Hopefully with more and more familiar with the nation's cultural diversity reinforces national unity.

THE CULTURE OF BATAK TRIBE

HISTORY OF CULTURE | THE CULTURE OF BATAK TRIBE | Batak tribe of North Sumatra. Area of origin is known as the residence of the Batak Karo Mainland High, Kangkat Hulu, Hulu Deli, Serdang Hulu, Simalungun, Toba, Mandailing and Central Tapanuli. The area is traversed by a series of Bukit Barisan in the region of North Sumatra, and there is a large lake called Lake Toba the Batak people. Judging from the administrative area, they inhabit the several district or this part of North Sumatra. Karo Regency ie, Simalungun, Dairi, North Tapanuli, and Asahan.

HISTORY

Batak kingdom was founded by a King in the country Toba sila-silahi (Silalahi) lua 'Baligi (Luat Balige), Parsoluhan village, tribe Pohan. The king in question is named Raja Alang Pardoksi magic power (Pardosi). Heyday Batak kingdom led by a king named. Sultan Maharaja in 1054 Hijri Bongsu managed to prosper the country with its political policies. 

CULTURAL ELEMENTS

A. Language
In the life and daily life, the Batak people use some accent, is: (1) Slang used by Karo Karo, (2) Slang used by Pakpak Pakpak, (3) Slang used by Simalungun Simalungun; (4) Slang used by people Toba Toba, Angkola and Mandailing.

B. Knowledge
Batak people are also familiar with the ancient system of mutual assistance in farming. In the language it is called Raron Karo activity, whereas in the Toba language it is called Marsiurupan. A group of neighbors or close relatives of people together to work the land and each member in turn. Raron it is an institution whose membership is voluntary and the long standing agreement depends on the participants.

C. Technology
Batak society has come to know and use simple equipment used to grow crops in their lives. Such as hoes, plow (plow in Karo), single stick (crank in Karo), sickle (Sabi-Sabi) or ani-ani. Batak society also have the traditional weapons, piso surit (a type of dagger), piso elephant densely packed (a keris that long), hujur (a type of spear), podang (a type of long sword). Other technological elements yaitukain ulos which is woven fabric that has many functions in the life of traditional Batak.

D. Social Organizations
a. Marriage
In the tradition of Batak tribes one can only marry with the Batak people of different clans, so if one is married he should seek a mate from another clan other than his clan. If the marriage is someone who is not from the Batak tribe, he has to be adopted by one of the Batak clan (different clans). The event was followed by a procession of marriages performed in churches because the majority of the population is Christian Batak. For marriage dowries and sisters of the bride is already married.

b. Kinship
Kinship groups Batak tribes living in rural areas called Huta or Kuta under the terms of Karo. Usually one Huta inhabited by the family of a kin group marga.Ada also called clans taneh namely the descendants of the founder of Kuta pariteral. Marga is bound by certain symbols such as clan name. The little clan is patrilineal relatives who still resides in one area. Conversely a large clan whose members live scattered so many sdah not know each other but they can recognize members by name of the clan that always came behind her first name, social stratification of the Batak people is based on four principles: (a) tigkat differences in age, (b) differences in rank and positions, (c) differences in the nature of authenticity and (d) marital status.

E. Livelihood
In general, people hobo rice cultivation in paddies and fields. Obtained from the division of land based clan. Each kelurga mandapat but the land is not allowed to sell it. In addition to lands owned land as for individuals.

Farms is also one of Batak tribe of livelihood among other buffalo farms, cows, pigs, goats, chickens, and ducks. Catching fish is done most of the population around Lake Toba. Craft sector is also growing. For example weaving, woven rattan, wood carving, temmbikar, there kaitanya with tourism.

F. Religion
In the 19th century the religion of Islam into the area south hobo penyebaranya covers. Christianity came in about the year 1863 and includes the hobo penyebaranya north. D emikian Although many rural communities hobo who was the original concept of religion pendduk mmpertahankan hobo. Batak people have the conception that the universe and its contents were created by Debeta Na Mula So Balloons and resides in the sky and have the names in accordance with the duties and kedudukanya. At Debeta So Na Balloon: residing in the heavens and is the almighty creator; Siloan Na Balom: located as ruler of the world of spirits. In conjunction with the spirits and souls of the hobo know three concepts namely: Tondi: the soul or spirit; Sahala: the soul or spirit of one's own strength; Begu: Tondinya dead. Batak people also believe in the magic powers of amulets called Tongkal.

G. Art
Dance Dance ie Tor-tor (magical); Dance serampang twelve (nature of entertainment). Traditional Musical Instruments: Gong; Saga-saga. Results from the tribe of Batak weaving craft is ulos cloth. The fabric is always displayed in the ceremony of marriage, establishing homes, funeral ceremony, transfer of the estate, welcomed the honored guests and dancing ceremonies Tor-tor. Custom fabric in accordance with an inherited belief system ancestors.

CULTURAL VALUES

1. Kinship
Batak society kinship values? embodied primarily in the implementation of custom Dalian Na Talu, where one must find a mate outside their group, people in one group are called Sabutuha (brothers), to the group that received the girl to diperistri called Hula-hula. The group that gives a girl called Boru.

2. Hagabeon
Significant cultural value long life expectancy, birth, bercucu a lot, and that is fine.

3. Hamoraan
Batak tribe that honors the value lies in the balance of the spiritual aspects and meterial.

4. Uhum and ugari
Uhum value reflected on the seriousness of the Batak people in upholding justice while ugari seen in fidelity to a promise.

5. Aegis
Aegis of the community must be given to the environment, the task entailed by the three elements in Dalihan Na Tolu.

6. Marsisarian
A value means mutual understanding, respect, and help each other.

ASPECTS OF DEVELOPMENT

Development aspects of the Batak tribe of the entry of the school system and the emergence of an opportunity to gain social prestige. The occurrence of kinship networks are based on peoples can work well. Indigenous itself for the Batak people is sacred. Forgetting peoples are considered extremely dangerous.

Recognition of blood ties and marriage ties strengthen rope in everyday life. Mutual help between relatives in world trade and in the middle of the field of modern city life commonly seen among the Batak people. Tightness of kinship networks that surround them that gives them tremendous resilience in responding to the challenges of this century.

REFERENCES:
Hidayah, Zuliyani
1997 Encyclopedia of Ethnic Groups in Indonesia. New York: LP3ES Koentjaraningrat
1971 Man and culture in Indonesia. New York: Djambatan Melalatoa, M. Junus
1997 Encyclopedia of Ethnic Groups in Indonesia. Jakarta: Ministry of Education and culture

The Archipelago Of VOC And Christianization Mission

HISTORY OF CULTURE | The Archipelago Of VOC And Christianization Mission | Around the year 1500 there has been no political unity called "Indonesia". At that time, the territory of Indonesia which is now still a part of the world islands, the archipelago, which lies between mainland Asia and Australia. In this world the various kingdoms emerged and submerged again. With the exception of some remote areas only, these kingdoms had * a relationship with the wider world through trade routes. Export goods of the famous pepper is from Aceh, and cloves and nutmeg from North Maluku. Through a series of ports in Southeast Asia, India and the Middle East, the spices were transported to Europe. Through the line also come new ideas and new technologies.

Since the beginning of our era, Hinduism and Buddhism, which came from India, has a major influence, particularly in Sumatra and Java. However, in other areas of the pattern of life is still determined by traditional religious tribes of Malayo-Polynesian. Starting in 1300, the religion of Islam, brought by merchants from Western India, acquire an increasingly strong position. Religion was entered first into Aceh, and from there extends to the south and east. Around the year 1525 the entire north coast and most of the interior of the island of Java was ruled by Muslim kings. Islam is also embedded on the coast of Sumatra and parts of Borneo. But the natural state of the two islands of this great new lead in the 19th century that religion can be entered in the interior. Of Java, Islam jump to the Moluccas and the Southern Mindanao by passing the island of Sulawesi (Makassar new to Islam in 1605).

Because the Catholic Mission and later the Protestant Church the most developed in Eastern Indonesia, the situation there, particularly in the Moluccas, was about to be described in more detail. Maluku region divided from the point of ethnic, political, and religious. Its inhabitants include the various tribes, each of which has its own language. In the area of ​​North Maluku, there are several kingdoms, including Ternate and Tidore. In other parts of Maluku every village stand alone, but the influence of Ternate and Tidore increasingly widespread. Starting from the second paroan the 15th century, most people accept Islam Maluku, especially the kings in the north, which then bears the title of sultan, and Hitu peninsular on the island of Ambon. But some hold on to tribal religions, including most residents of Halmahera and villages in the peninsula Leitimor. Finally it should be mentioned that the Moluccan population divided by a dualistic pattern, that takes * about * tangkan Patasiwa and Patalima groups. Including the Patalima Ternate, Tidore the Patasiwa. This situation gave birth to battle constantly. In the midst of a turbulent world, the Portuguese who entered at the beginning of the 16th century is only one force in the midst of so many other forces, they can not determine its own direction they wish to travel, but more must react to the actions of others.

Entry of the Christian Religion

Early history of Christianity in Indonesia is not the same as the dawn of the Protestant Church. In 1605 the Christian religion is no longer a stranger in the archipelago. Mung * kin once the Christian merchants from Arab khalifa or from South India to set foot in Indonesia starting from the 7th century or the 8th AD In 1323-1324 a member of the Franciscan Order, Oderico de Pordenone, visiting Borneo, the palace of Majapahit, and Sumatra. Twenty years later a messenger from the Pope met with a number of Christians in Sumatra [SGA I, 34v]. However, in this era of Christianity has not been rooted in the Earth Indonesia. Congregations that there may not leave scars, and in any case consists only of migrants.

Conversely, the expansion of Christianity that took place in the 16th century laid the foundation of the church that stands today. Around the year 1500 entered the Roman Catholic mission coincided with the soldiers and Portuguese and Spanish traders. In those days people of Spain and Portugal had just managed to repel the Arab rulers of Europe, but the Islamic kingdoms in North Africa remains a security threat to Southern Europe. At that time the Turks launched a great attack in the name of Islam in Southeast Europe. They conquered Christian countries in the Balkan peninsula and in 1529 invaded the country instead of Germany. Europeans feel besieged, and attempting to make a counter-attack by moving the circular. That way they hope to also get direct access to areas of origin of luxury goods as long as it reached Europe through the mediator in the East Indies and Egypt or Turkey. Then they explore the ocean to find a way to "the Indies", which is located behind the Turkish camp.


For them, the Indian was a fairy tale, the source of unimaginable wealth. As he sailed westward, the Spaniards discovered America, which at first they thought were "the Indies" (so-called natives "Indians"). A few years later, the Portuguese managed to reach the "Indies" the truth, namely the Indian Ocean region, and immediately began a military and economic war against the Muslims there, who they view as a ally of the Turks. They are not strong enough to colonize a large area, but only seize or establish a series of fortress along the trade route that stretched from India to Indonesia and China Eastern. Main strongholds is Goa (west coast of India), Malacca (Malaysia area now), Ternate and Solor (off the coast of Flores), as well as the Macao (China offshore). From their base in America, the Spaniards colonize and Christianize the North and Central Philippine region. At a later date, their influence extends to the islands of Sangihe and North Maluku.

It is clear that the activities of Europeans in Indonesia, particularly the Portuguese, religious motives, military motifs, and motifs interwoven trade. So fortresses they have dual functions. In it there is a military barracks, warehouses for merchandise, and a church building. The priests serving the soldiers and merchants in the fort. Sometimes they also came out to bring Christianity to the natives who live around the fort. But in general spread of the gospel does not become their primary goal. Said one high official of the Portuguese era: "They come with a crucifix in one hand and a sword in the other. But when they found wealth, they immediately rule out the cross and fill their pockets ". The most active group mission is to perform the work of the clergy of the order, in particular members of the Society of Jesus (SJ) who worked in Asia since the 1540s. Beside them, the Order of Franciscans and Dominicans also need to be called.

Laying the Basic Christian Church

Here we only give an outline of the history of Catholic missions in the 16th century and the 17th. Who want to know the ropes can find in the work history of the Catholic Church in Indonesia, Volume I, and the Yeast Carita I. We will successively discuss the development of western Indonesian archipelago and in the East.

At the time the Portuguese arrived in the archipelago, the inhabitants of coastal areas of Sumatra and Java had converted to Islam. After all, in terms of politics they are relatively compact, they have formed a powerful kingdom with a relatively large area, such as Aceh, Johor, Banten and Demak. Therefore, the mission did not succeed to get a foothold there. Only in the city of Malacca, which in the 1511-1641 period is the main stronghold in the east of Portuguese Goa, there is a rather large Christian congregation, headed by a bishop. But this congregation is made up of immigrants from Europe and their descendants. Elsewhere in the western part of the archipelago there is never a stable congregation. In the 1580's there was the mission in East Java which is still part of Hindu religion; a century later, an Italian priest named Ventimiglia managed to penetrate into the interior of South Kalimantan. But the effort failed.

Developments in other Eastern Indonesia. As noted above, there the Portuguese could not determine its own direction they wish to travel, but more must react to the actions of others. Similarly with their mission. Christianity was successfully implanted in Eastern Indonesia. Only, unlike the way the expansion of rice or other food crops, grown in a planned, but more like the grasses that grow anywhere seed carried by wind or birds. Society of Jesus tried to spread the Gospel with more regular. But in the midst of storms of war, they had not managed to instill congregations in new areas. Later, in China, Japan, and India, the Jesuits and members of other orders indicates that they are able to build a solid church, so long as they can work in peace.

In 1522, less than half a century after Islam arrived at Ternate, the Portuguese set up a fort on the island. Thus, for the time they became allies of Ternate (a Muslim). In subsequent years several magnifying Ternate successfully baptized, but the royal dynasty and the mass of the people stick to the religion of Islam, which they profess since 1473. Christian community in Ternate remains "fortress church". But in some other area Christian congregations born natives. Let us realize that these churches is the result of the Moluccan own initiative. In Halmahera, population of the village on the east coast of the island requested that the Portuguese in Ternate protect them from enemies and accept the religion of their protectors (1534). They were given rudimentary religious instruction, was baptized and given a new name, the name of the Portuguese. Thus, the pattern of conversion to Christianity-like conversion to Islam.

In the long term, Christian congregations in Halmahera can not stand, because it began in 1570 a war raged between Ternate and the Portuguese, who had killed the Sultan of Ternate, Hairun. The killing led to a long partnership turned into enmity, and political reasons described above is no longer valid. Church of the fort of Ternate were wiped out with fort, and in Halmahera was the Christian religion can not survive. However, while it successfully planted the seeds of Christians in Ambon. Around the year 1510 brought Islam to Hitu of Java. In 1538, the Sultan of Ternate (Islam) with the help of allies of the Portuguese (Christian), attacking people Hitu (a Muslim), who is assisted by a fleet of Java. People Hitu defeated. Then a number of villages around the Bay of Ambon, which has not converted to Islam, calling for the Portuguese. They also would receive their religious friends. In later Christianity spread to other villages in Ambon and Lease. Just as Christians in Halmahera, Ambon who can not live peacefully. They must constantly resist the attacks of Ternate and Hitu, and they should help in his battle against Ternate Tidore. However, in contrast to Halmahera, Ambon and Christianity can survive in the future is also widespread.

Christianity also spread to North Sulawesi and Sangihe. In 1563 the King of Manado and the number of people baptized. Siau king happened to be visiting there and participate baptized; population Siau island itself followed some years later. But since the Portuguese increasingly pressured by the Ternate, this seed can not be maintained. New in the 17th century, when the Spaniards from the Philippines to expand their influence into the region, successfully established congregations rather steady.

Christianity also spread over a region that lies outside the influence of the Sultan of Ternate, which is in East Nusa Tenggara. This area is important for Portuguese traders, since they produce sandalwood, which is sold in India and China. In 1556 five thousand people are baptized on the island of Timor. Thus was born the Christian congregations in Flores and on several other islands. Dominicans here are active. They established a kind of religious state, with the center on the island of Solor. Fort in Solor was they who built it. In this area also Christian groups involved in wars and are often attacked by outside forces. But they survived and grew into a kind of enclave of Portuguese in Southeast Asia.

Thus, the spread of Christianity in the 16th century was the beginning of the history of religion in Indonesia. We mention a few characteristics. (1) Christianity is not imposed on people of Indonesia, but accepted by them based on political considerations, economic, ethnological, military. (2) The spread of Christianity is not a purely religious phenomenon, but intertwined with other factors. (3) The emphasis of the Christian congregation located in Eastern Indonesia. (4) For adherents, Christianity is not a foreign element, but one's own. Indigenous religion and culture as well as a new religion that blends into a new identity. (5) Christians are willing to treat * hold * it, and defend their new identities against all enemies. Age was also the * right * to witness the faith who are willing to die for his faith.