Please move the post as necessary.
<b>The Hindu Kingdom of Malacca</b>
It was Parameswara a fleeing Hindu prince from Acheh, Northern Sumatra that started the Malacca kingdom that later grew to an empire.
After fleeing Sumatra, Parameswara was in Singapore then known as Temasik for a short period. He fled from Temasik and came to Malacca and became its ruler. Either Parameswara (about 1400 AD.) the founder, or his own son, was converted to Islam (about 1414 AD) by marriage to a Pasai ( in Aceh) princess. Aceh was the first part of Sumatra that became Muslim around the
same period due to influence of Arab traders and it was swiftly imposed on the Minangkabau area in central Sumatra where Shaivism and Mahayana Buddhism had flourished in the 14th century. The Batak people of the interior resisted further spread of Islam in Sumatra then.
The real advent of Islam in Malacca began in earnest with the murder of Parameswara's great grandson Sero Parameswara Dewa Shah in a coup de etat by his elder half-brother. This half-brother was born of a Tamil Muslim mother and his Hindu Malay King of Malacca. The half brother became the new Sultan and was known as Raja Kassim. Until then all the Hindu Kings of Malacca were of Malay origin.
Regards.
Pathma
Source:http://www.semabokinn.com/location01.html
How did this great empire come into being? ... About 1400 A.D., the Hindu
ruler Parameswara, of the then insignificant island of Singapore known in
history as Temasek, ran away with a handful of followers after constant
attacks on Singapore by raiders from Majapahit. From the Seletar river,
Parameswara fled to Muar and later moved further north and founded the
kingdom of Malacca in about the year 1402 AD. He became a Muslim when he
married a Princesss of Pasai and took the fashionable Persian title "Shah",
calling himself Iskandar Shah. Records of Admiral Cheng Ho's visit to
Melaka in 1409 indicate that Parameswara was then still ruler of Malacca,
and there are references to the ruler and the people of Malacca as being
already Muslims.
At the beginning of the 15th century, Malacca was just an insignificant
fishing village inhabited by a handful of Malay inhabitants from Singapore
or Temasek, from Muar, Sungei Ujong and by a number of Orang Laut or sea-
gypsies. During that early period of its existence, its rulers were in
constant fear of Thai attacks, and yearly sent forth tahils of gold to the
King of Thailand. Parameswara carried out reforms that made Malacca the
centre of trade in this part of the world. Traders from Java, Sumatra,
Borneo, the Celebes, from the Moluccas, Burma, Siam, Cambodia, India,
Arabia and China traded in the port. He laid laid the foundation of the
Malay court procedures, that were to be adopted by succeeding Malay
royalties all over peninsula in centuries to come. Among these were the
royal regalia of the Nobat, and the custom of having ceremonial white and
yellow umbrellas for royalty. He also started the system of administration
based on a hierarchy of court officials. These chief officials were the
Bendahara (e quivalent to the post of prime minister), Temenggong,
Laksamana (Admiral), Shahbandar (Harbour master), Panglima Perang Darat,
Bentara Dalam and Bentara Luar. Each official had specific responsibilities
in the administration. With this stream lining of administration, trade and
commerce rapidly developed in Malacca.
Chinese chronicles mention that in 1414, the son of the first ruler of
Malacca came to China to inform the Chinese Emperor that his father had
died. A "symbolic" grave of Iskandar Shah is at present worshipped as
a "Keramat" or shrine, near Fort Canning in Singapore. I refer to this
grave as a "symbolic" because it is generally accepted that he died in
Malacca and was buried at Tanjung Tuan, near Port Dickson. His was then
made the second ruler of Malacca by the Chinese Emperor. His name is
believed to have been Megat Iskandar Shah, or Sultan Megat Iskandar Shah,
and he ruled Malacca from 1414 to 1424.
The third ruler of Malacca is known among the Malays as Raja Tengah or
Radin Tengah. He took the title Seri Maharaja but, according to the Sejarah
Melayu, he then embraced Islam and took the title Muhammad Shah. Other
scholars believe this could also have been due to him marrying a Tamil
Muslim wife. On his death, he was succeeded by the son of a Princecess of
Rokan, Raja Ibrahim. By this time, there could have been some tension in
Melaka between the growing Tamil Muslim community and the traditional Hindu
Malays, for Raja Ibrahim does not seem to have embraced the new religion
but instead adopted the title Sri Parameswara Dewa Shah. He ruled for less
than seventeen months - in 1445, he was stabbed to death. He had an elder
half-brother, by a Tamil Muslim mother, called Raja Kasim. He assumed the
throne, taking the name Sultan Mudzafar Shah - signalling a new golden era
for the Melaka Sultanate.
In 1456, Raja Kasim assumed the throne of Melaka after the murder of his
half-brother Raja Ibrahim. This was a momentous turning point in Melaka
history - a real palace revolution. The son of a Sumatran princess who took
a Hinduised title was murdered and replaced by his Muslim half brother, the
son of a Tamil common woman. His Tamil Muslim uncle Tun Ali Sri Nara diraja
was made Bendahara after the Malay Bendahara Sriwa Raja poisoned himself -
either in fear that he was no longer trusted by the ruler or in anguish at
the growing power of the New Guard. Raja Kasim adopted the title Sultan and
called hinself Muzaffar Shah.
The small city state was now to become Sultanate and Empire. Sultan
Muzaffar Shah married the daughter of the dead Bendahara Sriwa Raja, Tun
Kudu. This was a shrewd move, for Tun Kudu's brother was Tun Perak - a man
deeply respected by the Sultan's Malay subjects and a man he knew had the
charisma, ability and courage to build his Empire. To avoid unrest and
civil war, Muzaffar attempted to oust his tamil Bendahara and replace him
with Tun Perak. Tun Ali had a heavy price for resignation - he wanted the
Sultan's wife, Tun Kudu, in marriage. Tun Kudu made the ultimate sacrifice,
divorced the Sultan and her brother was free to shape Melaka history for
the next 40 years and serve as Bendahara under four Sultans.
Reform is inevitable: News from Bali
<b>Priests call for a halt to sea turtle slaughter</b>
I Wayan Juniartha, The Jakarta Post/Denpasar
http://www.thejakartapost.com/detailfeatures.asp?
fileid=20050127.P01&irec=1
It clearly was not an ordinary day. The morning sun radiated a warm
glow that softly embraced the spacious patch of plush green grass in
front of the office of the local education agency in Renon. At the
same time, a light drizzle wet the ground while a strong breeze set
the nearly pine trees swaying gently.
"That's what usually happens when a large number of high priests
gather in one place," said the secretary of Bali's Hindu Dharma
Parisadha, Made Mayor Sudharsana. .
"It is a sign that Mother Nature has bestowed her blessing upon this
meeting," he said.
Interestingly, the meeting he was referring to had a lot to do with
nature. Co-organized by the local branch of the Hindu Dharma
Parisadha (the Hindu religion's governing body in Bali) and the WWF
(Worldwide Fund for Nature), a global conservation non-governmental
organization, the meeting on Jan. 15 was focused on the conservation
and protection of sea turtles.
It was a unique meeting due to the presence of at least 29
influential Hindu high priests from East Java, Bali and Lombok.
"This pesamuhan (gathering) is the first of its kind. Never before
has such a large gathering of respected high priests been called to
discuss the issue of turtle conservation," the chairman of the Bali
Parisadha, I Made Artha, noted.
It was not an easy task to secure the participation of all the high
priests. There were "political" obstacles; the fact that Artha's
Parisadha is not the only Parisadha on the island and the existence
of slight feelings of mutual antipathy between the Pedanda (high
priest of the Brahmin caste) and the Sri Empu (high priest of the
Pasek caste). There were also more practical problems, mainly due to
the tight schedules of the high priests.
"Fortunately, despite all those obstacles, all the high priests
eventually agreed to attend the meeting, even those who supported
the other Parisadha," said WWF's turtle campaign leader Ida Bagus
Windia Adnyana.
Windia was the person responsible for contacting all the high
priests. The fact that he was born into a respected Brahmin family
and is thus a candidate for the high priesthood himself, and is well-
versed in religious scriptures obviously played a critical role in
his ability to win over all the high priests.
"The Pesamuhan went so well that all of those problems mean nothing
now," he added.
The meeting did indeed go surprisingly well. WWF Indonesia's
executive director Mubariq Ahmad gave a chilling presentation on how
the island's turtle trade and consumption, which by the late 1990s
resulted in over 20,000 sea turtles being slaughtered per year, was
not only robbing the island of its turtle population but was also
creating ecological strains in numerous sea turtle habitats around
the country, such as in Sulawesi and Kalimantan.
The presentation apparently brought about a sudden realization of
the crisis facing sea turtles on the part of the dozens of Hindu
intellectuals and community leaders attending the meeting.
"I never knew that our tradition (of consuming turtle meat) could
have such grave ecological impacts in other places," admitted Sri
Wahyuni, one of the participants.
For decades, Bali has been the center of the country's illegal
turtle trade. Despite all the regulations and law enforcement
efforts, between 500 and 1,000 turtles are still illegally imported
into the island each month.
Various elements of Balinese society, particularly turtle poachers
and traders in the island's main turtle ports of Serangan and
Tanjung Benoa, have justified, and thus perpetuated, the trade by
claiming that turtle meat is an essential part of Balinese Hindu
sacrificial rituals.
According to those involved in the turtle trade, those who sought to
protect and conserve turtles were, in fact, trying to destroy the
island's cultural and religious heritage. Such arguments have placed
local conservation NGOs and law enforcement agencies on a
perpetually frustrating defensive footing for years.
The meeting changed all this.
"Only the biggest sacrificial rituals require turtle meat. By the
biggest, I mean rituals aimed at cleansing the island or the world,
certainly not rituals or offerings at the family level. In this
context, Hindu rituals only need between 100 and 200 turtles per
year," stressed the chairman of the Sabha Pandita (Council of High
Priests) of the Indonesia Parisadha, Ida Pedanda Sebali Tianyar
Arimbawa.
Meanwhile, another high priest, Ida Pedanda Gde Bang Buruan Manuaba,
a passionate conservationist, boldly stated that turtle meat could
be substituted for by turtle rice cakes or pictures of turtles.
Another alternative was to use a live turtle for the ritual and then
release it back into the ocean once the ceremony was over.
"These alternatives are not new as they are mentioned in various
ancient scriptures. I have put it into practice. I have conducted a
Caru Satya Ahimsa sacrificial ritual, in which no animal was killed,
and I have also officiated at a ceremony in Yangapi village, Tabanan
that involved live sea turtles. At the end of the ceremony, I
released these sacred turtles back into the ocean," he said.
Buruan Manuaba stressed that Hinduism was a religion that not only
respected life but also cherished and celebrated it.
"The international NGOs have dubbed the turtle trade in Bali
as "Slaughter in Paradise". We must work to show them that life
starts in paradise, not death," he told.
"It is simply a matter of educating the Hindu faithful to stop using
religious pretexts for non-religious purposes. If they use turtle
meat for meals during traditional parties, then they should be
honest and admit that they need the turtles for personal consumption
rather than for religious offerings," the influential Ida Pedanda
Gde Sebali Kenatan of Lombok stated.
At the end of the meeting, the high priests issued a seven-point
recommendation, which, among other things, asked Balinese Hindus to
stop using turtle meat during in religious ceremonies until such
time as the turtle population was deemed stable by the government.
"We will present the recommendation at the next Mahasabha (grand
convention) of all the country's Parisadha in March in Lampung.
There is a good possibility that the Mahasabha will agree to adopt
the recommendation as a Bhisama (religious decree)," Ida Pedanda
Sebali Tianyar Arimbawa stated.
Securing the high priests' support was clearly a major victory for
the conservation NGOs, turtle activists and law enforcement
agencies. Not only that, it was also a major triumph for Balinese
Hinduism.
<b>"Today, we see that our high priests have courageously taken the
first step in revitalizing our religion so that it contains a body
of teachings and, most importantly, practices that place the life
and well-being of all living things above selfish, petty rituals. To
a large extent, it will be a journey back into what Hinduism once
was, a religion of compassion and enlightenment," said young Hindu
activist Cokorda Yudhistira.</b>
<b>We now have it: 3 Hindu/Indianised civilisations in Malaya - Kadaram in Northern Malaya, Gangga Nagaram in Central Malaya and now Kota Gelanggi in South Malaya bordering Singapore.
It is clear that the Chola Empire were invaders, colonisers and imperialists, and that Rajaraja was an emperor.</b>
When Tamil histrorians talk about King Raja Rajendra Chola's exploits in South East Asia, we hear only the name of Kadaram that goes by the modern name of Kedah, a state in Malaysia today. Kedah has a wealth of ancient temple structures in the world famous Bujang Valley. Apart from Kadaram, there was also the Kingdom of Gangga Nagaram that lies in ruins today further down south after destruction by King Raja Rajendra.
Â
There is yet another forgotten thousand year old city of Kota Gelanggi, raided by the same King, far down South, in the state of Johor. Its ruins in thick jungle have been established via aerial photos and a ground level expedition is being planned.
Â
The discovery of this place hit the headlines of today's The Star newspaper, the major English in Malaysia.
Â
This is the single most exciting news on the ancient history of Malaysia apart from the Bujang Valley.
Â
That makes me wonder, what was King Raja Rajendra Cholan up to in Malaya? Kadaram lies at the northern extremity, Gangga Nagaram lies a little south of Kadaram,  whereas Kota Gelanggi lies in the southern extremity of Malaya. All these were destroyed by King Raja Rajendra Cholan. That seems to me the total destruction of the then existing Malay Kingdoms. This was no ordinary battle but all out war. But why?
<b>Lost city believed found in Johor</b>
BY TEOH TEIK HOONG and AUDREY EDWARDS
PETALING JAYA: A 1,000-year-old lost city, possibly older than Angkor Wat in Cambodia and Borobudur in Indonesia, is believed to have been located in the dense jungles of Johor.Â
The discovery of what is thought to be the site of Kota Gelanggi or Perbendaharaan Permata (Treasury of Jewels) by an independent Malaysian researcher has prompted museum officials to plan an expedition to confirm the finding.Â
If indeed the site is that of the lost city , it is set to transform the historical landscape of the region, said Raimy Che-Ross, who spent 12 years researching Malay manuscripts all over the world and conducting aerial searches of the area before locating the site.Â
He said the discovery of unusual formations from the air had led him to believe that the site could be the first capital of the Sri Vijaya Malay empire dating back to 650AD.Â
<img src='http://www.siddha.com.my/images/n_pg01area.jpg' border='0' alt='user posted image' />
Aerial view of an unusually well-defined 'block' (pic right), possibly the base of a temple complex or stupa, at the possible site of the lost city of Kota Gelanggi.
If the city is what we suspect it to be, then the Malacca Sultanate can no longer be considered as the start of modern Malay history.Â
Once verified, the honour will go to Johor, as one thousand years ago Malacca had not even been established, he said.Â
Raimy had tried to enter the site in early 2003 but failed, managing to get only as far as to the formations which are believed to be trenches and embankments of the outer city.Â
Department of Museum and Antiquities director-general Datuk Adi Taha said an archaeological expedition would be mounted this year to verify the location of the lost city, with RaimyÃs assistance. Â
Funds for the expedition would be sought under the 9th Malaysia Plan.Â
Adi said he and the department were very enthusiastic about RaimyÃs research findings and would work with him to verify the location of the lost city, <b>which could be spread out over a few hundred square kilometres. </b>
<b>Manuscript leads to lost city</b>
PETALING JAYA: It was an old Malay manuscript once owned by Sir Stamford Raffles, the founder of Singapore, in a London library that led Raimy Che-Ross to the existence of the lost city in Johor. Â
According to Raimy, the presence of a lost city in the jungles at the southern end of the Malay peninsula had been indicated in Malayan forklore for over four centuries.Â
His findings on the lost city has been published in the latest issue of Journal of the Malaysian Branch of the Royal Asiatic Society 2004. Â
In his paper, he said the place was raided by the Indian-Chola conqueror Raja Rajendra Cholavarman I, of the South Indian Chola Dynasty in 1025A.D.Â
The ruins could be as old as Borobodur, and could pre-date Angkor Wat, Raimy said, adding that aerial photographs taken over the site and tales from the orang asli had indicated the existence of structures. Â
<img src='http://www.siddha.com.my/images/n_pg02raimy.jpg' border='0' alt='user posted image' />
RARE FIND: Raimy pointing to an unusual sqaure earthern platform which was discovered along the pathway leading into the reported site of the lost city of Kota Gelanggi.
From the air I could see formations which looked like a set of double-walls, protecting the inner city. I have verified all the information by reviewing and reassessing old colonial records and travellers tales, he said.Â
Information on Kota Gelanggi appears in the Sejarah Melayu (Malay Annals) which was edited and revised by Tun Seri Lanang, the Bendahara (equivalent to the prime minister of a sultanate) of the Royal Court of Johor in 1612 A.D.Â
The manuscript narrated an account of the devastating raids by Raja Rajendra Cholavarman I, who after destroying the city of Gangga Negara (now Beruas in Lower Perak) turned his attention to Kota Gelanggi.Â
Raimy said he did not expect to find in Kota Gelanggi structures similar to Angkor Wat, as the lost city in Johor Gelanggi was much older.Â
We can expect to find simple granite and brick structures, walls, buildings and possibly undisturbed tombs.Â
Based on the data I have collected and consultations with archaeologists over the years, it is believed that Kota Gelanggi in Johor, which some scholars believe to be the kingdom of Lo-Yue, was also the first centre of trade for Sri Vijaya.Â
It was in Johor that the whole Malay civilisation was born. The Sri Vijaya site in Palembang has artefacts which date back to the 13th or 14th century,î he said.Â
There is a wealth of information we can derive from this city.Â
He said that official Japanese records noted that an Imperial Crown Prince of Japan, Prince Takaoka, Shinnyo Hosshinno, reportedly met his death in Lo-Yue after being attacked by a tiger. Perhaps we may find his tomb here, he said.Â
Raimy said that while its main activity was a trading post, Kota Gelanggi was also a centre of sacred learning. Â
Hinduism and Buddhist statues and figurines may exist but what I hope to find is epigraphic inscriptions (writings on granite), he added.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Bali bomb attacks claim 25 lives
http://news.bbc.co.uk/1/hi/world/asia-pa...300274.stm<!--QuoteEnd--><!--QuoteEEnd-->
Hope no Hindus were injured or killed in the blasts.
<b> INDIAN PERANAKANS : The Chitty Melaka</b>
The Melaka Chitty community, also known as the Malacca Straits-born Hindus or Indian Peranakans has been in Malacca, Malaysia since the reign of the Malacca Sultanate in the early 15th. century.
Trading between the West and East had long been established. Due to the distance and weather conditions, traders had to make several stops along the Straits of Malacca and Malacca was seen as the best location.
It was the ideal choice for traders as it was stragically located and food supplies were easily available. As Malacca gained its popularity, more and more traders including the Hindus from the Corromandel Coast, Southern India thronged its port.
More on Chitty Melaka @
http://www.geocities.com/mlkachittii1u2/dpage6
Melaka Chitty wedding past
<img src='http://www.geocities.com/mlkachittii1u2/Chitti_3.JPG' border='0' alt='user posted image' />
Present
<img src='http://www.geocities.com/mlkachittii1u2/Chitti_B.JPG' border='0' alt='user posted image' />
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->http://www.hindustantimes.com/news/5967_1667121,001600060001.htm
<b>Bali to hold first international Ramayana fest</b>
Press Trust of India
Denpasar, April 5, 2006
Bali will hold the first International Ramayana Festival and invite a number of countries having similar Ramayana and Mahabharata epics to participate in the festival, an official said on Wednesday.
"The festival will be in conjunction with the the 28th Bali Arts Festival (PKB) to be held from June 17 to July 15 this year," head of the local culture office, I Nyoman Nikanaya said.
He added the festival was proposed by the Bali's Governor Dewa Beratha.
He said so far six countries including India have confirmed to take part in the Ramayana festival.
The other countries are Vietnam, Cambodia, the Philippines, Thailand and Malaysia.
Besides, four Indonesian provinces -West Java, Central Java, Yogyakarta and East Java- would also take part in the festival, he said.
<!--QuoteEnd--><!--QuoteEEnd-->
<b>Worldwide Imprint of Bharateeya Culture - Australia </b>
by J.S.Betrabet-Pune
Captain Cook reached Australia in the 17th century.Very little information is being made available prior to Cook reaching Australia. A few years back, Dr.Padma Subramaniam, a scholar in classical dance went to Australia with her troupe for dance performance.Before leaving for Australia, she went to take the blessings of her Guru Paramacharya Chandrasekhara Saraswati, the Shankaracharya of Kanchipeeth.Paramacharya told her that there is a Shaiva tribe in Australia who anoint on their forehead and body âTripundâ (three horizontal lines of holy ash, anointed on the body by the followers of Shiva.)
She was told to go and meet them. Padma Subramaniam was going to stay there with her dance troupe only for a few days. She was in a dilemma as to how she could meet the Shaiva tribe whose location was not known. Fortunately the Shaiva tribe also brought a dance troupe there for performance along wih other dance troupes. Padma Subramaniam could meet them easily and leisurely They had applied âTripundâ on their forehead and body just as told by Paramacharya. The home of this group is Gagujja and they live in Balgo mountain. Their language resembled the Tamil language While conversing with them, Padma Subramaniam could find 40 Tamil words in their language. These people sang in Hansa Nadi Raga which is known to Tamil singers. The first line of their prayer started with âRama Ramaâ. This experience of Dr. Padma Subramaniam is only 10 years old. When she told newsmen about the similarity between Tamilians and this tribal Australian group, the Australians were wonderstruck. It caused shock and commotion. Prof Berhnt - the Australian anthropologist disapproved the enire matter. According to him Australians be longed to white Europeans. He did not want a conviction to be created in the minds of aboriginals based on historical facts that they are the original residents and owners of Australia. (Kanchimaha Swamiâs vision of Asian Culture by Dr. Padma Subramaniam, page 11).
European colonisers may believe it or not, but it is a fact which cannot be denied that Tamilians of India from Ancient times had connection with Gagujja group of Australia. Thus it is clear thatIndians were in cultural contact with this continentseveral centuries before European expansion.New ZealandHare Buke, Chief Executive Offficer of Maoritribe in New Zealand presided over a function cel-ebrating 15th August 1998 by Indians there in theHamilton Museum Hall.He told that âthe revered riverGanga is also our mother. We and Indians are alloneâ.(Gathered from various sources by J.S.Betrabet-Pune) (To be continued)
--------------------------------------------------------------------------------
Link
Laguna Copperplate in Philippines
Gives a glimpse of Hindu culture in pre-Spanish Phillipines.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Missionaries in Bali: Why they failed
Posted April 6, 2006
By Nick
May 23, 2005
www.baliblog.com
The Miguel Covarrubias book Island Of Bali talks about how Christian missionaries have tried over the last 200 years to convert the Balinese. Balinese culture, family life, daily life and social organization are all inter-linked with the Agama Hindu religion and its is hard to imagine anyone converting. Last year I talked to a young Mormon from Salt Lake City USA who was on a RTW trip. He said coming across the Pacific he had some success in talking to people about converting, but that he could not figure out what was going on here in Bali and that he felt slightly uncomfortable with the elaborate ceremonies.
Covarrubias elaborates on the history of missionary activity in Bali:
During the past century all efforts to Christianize the Balinese have failed, and the story of Nicodemus, the first Balinese convert, is already well known. Nicodemus was the servant and pupil of the first missionary who came to Bali. He allowed himself to be baptized after some years in his service of the missionary, but time went by and no other converts could be made, so the missionary began to put pressure upon Nicodemus to baptize others. The poor boy, already mentally tortured because his community has expelled him, declaring him morally dead, unable to stand the situation any longer, killed his master, renounced his faith, and delivered himself to be executed according to Balinese law. The scandal aroused in Holland brought about a regulation discouraging missionary activities in Bali.
This, however, did not stop the missionaries, permits were granted to them in 1891, again in 1920, and in 1924, when Roman Catholics requested special concessions, but waves of opposition from the Balinese thwarted these attempts. Meetings were held among the Balinese leaders to stop the catastrophe, and the permits were revoked. But towards the end of 1930 the American missionaries again succeeded in securing an entrée, supposedly only to care for souls already saved and not seek new converts. But quietly and ostentatiously they began to work among the lowest classes of the Balinese. The more sincere of the early missionaries had aimed at obtaining converts of conviction and consequently had failed, but these later missionaries wanted quicker results and followed more effective methods. Taking advantage of the economic crisis that was already making itself felt in Bali, they managed to give their practically destitute candidates for Christianity the idea that a change of faith would release then from all financial obligations to the community-all they had to do was pronounce the formula: Saja pertjaja Jesoes Kristos-I believe in Jesus Christ. If the man who was induced to pronounce the magic words was the head of the household, the missionaries claimed every member of the family as Christians and soon they could boast about 300 converts.
Soon enough the new Christian discovered they had been misled; they had to pay taxes just the same, had become undesirable to their communities, and were being boycotted. In Mengwi, where the missionaries had their greatest success, the authorities refused to release converts from their duties, bringing endless conflict with the village and water distribution boards. In many villages regulations were written into local laws to the effect that those who were unfaithful to the Balinese religion were to be declared dead; meetings were held to discuss the possibility of banishing the converts to remote parts like Jembrana, together with other criminals. The Christians had also become deeply concerned when they found out they could not dispose of their dead, because they were not permitted to bury them in the village cemeteries and all the other available lands were either rice fields or wild places. At times the situation became intense and near riot took place. The alarmed village heads reasoned with some converts and succeeded in bringing back a number of them to the old faith.
Covarrubias gives further examples of Balinese converting to Christianity not really understanding the meaning and converting back to Agama Hindu. He then goes on:
In the meantime, while the controversy rages on, the shrewd missionaries are steadily gaining ground. At present a Catholic priest and a Protestant missionary are stationed in Denpasar, and another missionary, a Catholic, is stationed in Buleleng, all three undoubtedly discreet but tireless in their efforts to save the Balinese.
But Bali is certainly not the place where missionaries could improve in any way the moral and physical standards of the people and it is hard to believe, knowing the Balinese character, that they will succeed. Religion is to the Balinese more than spectacular ceremonies with music, dancing, and a touch of drama for virility; it is their law, the force that holds the community together. It is the greatest stimulus of their lives because it has given them their ethics, culture, wisdom, and joy of living by providing the exuberant festivity they love. More than a religion, it is a moral philosophy of high spiritual value, gay and free of fanaticism, which explains to them the mysterious forces of nature. It is difficult to imagine that it will ever be supplanted by a bleak escapist faith devoid of beautiful and dramatic ritual.
This was written in 1937 and to this day most Balinese are Agama Hindu. Obviously Covarrubias is totally against missionaries and in love with the Balinese culture, but what he says about the religion being the center piece of Balinese life is totally true, everything from the banjar, to the ceremonies, to the control of water, to life and death is structured around their religious beliefs. Take away that central system and much of the social fabric is gone.
http://www.christianaggression.org/item_di...2&type=articles<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-Kaushal+Oct 23 2003, 02:01 AM-->QUOTE(Kaushal @ Oct 23 2003, 02:01 AM)<!--QuoteEBegin-->The late Biju Patnaik(the present Orissa CM Patnaik's father), played a big role in Indonesia's independence fight against the Dutch and in fact helped Soekarno escape by acting as his pilot from the hands of the Dutch..I believe Soekarno's mother (or one of his wives) was Balinese Hindu.Soekarno was defnitely a friend of Patnaik and for a while a friend of India. But as in so many other instances India failed to capitalize on the Indonesian friendship.
[right][snapback]1608[/snapback][/right]
<!--QuoteEnd--><!--QuoteEEnd-->
In 1965 Pakistan war, the same Sukarno sent arms to Pakistan
Even a hinduised and 'moderate' islamic country is still an ungrateful enemy
Anyone who remembered the Sukarno betrayal will not be shocked by the ungrateful islamic wretches of bangladesh
hindusim in india can be traced back to the writting of the Vedas - dated as per the astronoical references of the rig veda.
my question - just when did hinduism and hindu culture show up in bali, java and sumatra??
<b>79 Hindu Temples in Malaysia Being Demolished</b>, Relocated Next to
Sewage Tanks, Being Served Notice for Demolishment, or Burnt to the Ground
From 22.2.2006 TO 13.6.2007 (one year and four months), 79 HINDU
TEMPLES in MALAYSIA were faced with:
1. BEING DEMOLISHED,
2. GIVEN NOTICE TO BE DEMOLISHED
3. RELOCATED NEXT TO SEWERAGE TANKS,
4. BURNT TO THE GROUND, or
5. DEITIES FORCIBLY REMOVED
Over the last 15 years, Hindu temples in Malaysia are being demolished
at the rate of ONE temple in every THREE weeks.
According Mr. P. Waytha Moorthy, Chairman HINDRAF (Hindu Rights Action
Force):
# From 22.2.2006 to 13.6.2007 (about one year and four months) HINDRAF
have recorded 79 Hindu temples to have been unlawfully
unconstitutionally and with impunity demolished, given notice to be
demolished, burnt down, relocated next to sewerage tanks deities
removed etc.
# From 22.2.2006 to 26.6.2006, 99 police reports have been lodged in
respect of the said Hindu temple demolishments. Not a single criminal
has been prosecuted as of date.
# From 22.2.2006 to 26.6.2006, HINDRAF have written 74 letters and
memorandums to the Attorney-General and the relevant state
authorities, but are yet to receive a single response.
For more details, contact:
P. Waytha Moorthy, Chairman HINDRAF (Hindu Rights Action Force)
No. 135-3-A, Jalan Toman 7,Kemayan Square,70200 Seremban, Negeri
Sembilan. Tel : 06-7672995/6 , Fax: 06-7672997
Email: waytha@hotmail. com
1.
FIFTEEN (15) HINDU TEMPLES DEMOLISHED IN THE KLANG VALLEY
1. The Sri Ayyanar Sathiswary Alayam Temple (more than 65 years) Jalan
Davies was demolished on 22.2.2006 and the statues buried at site.
2. The Malaimel Sri Selva Kaliamman Temple Pantai(more than 100 years)
was demolished on 17.4.2006 by the Kuala Lumpur City Hall.
3. The Vaalmuniswarar Rajaamman Kovil(more than 60 years) at Lady
Templer Hospital demolished on the 3.05.2006 by City Hall Kuala Lumpur.
4. Sri Kaliamman temple at Midlands Estate, Seksyen 7, Shah Alam (more
than 100 years) was demolished by the Shah Alam City Hall on 9.5.2006.
5. The Sri Balakrishan Muniswarer temple in Setapak (more than 60
years) was partly demolished on 11.05.2006 by the Kuala Lumpur City Hall.
6. The Sri Balakrishan Muniswarer temple in Setapak was completely
demolished and deities broken up on 8.6.2006.
7. The demolished Sri Kaliamman temple at Midlands Estate, Seksyen 7,
Shah Alam was demolished for a second time on the 12.06.2006 wherein 3
main Hindu deities were hammered and smashed up to pieces with a
sledge hammer by the Shah Alam City Council enforcement officers.
8. On 1.08.2006 the Om Sri Sakti Nagamma Allaya Hindu Temple in Taman
Sri Manja, PJS 3/30 Petaling Jaya, Selangor was demolished by the
Petaling Jaya City Council.
9. Demolishment of the Sri Subramaniam temple in Country Homes,
Rawang, Selangor, Malaysia on 29.09.2006.
10. On 31.10.2006 Sri Muniswarar Temple (more than a 100 years old)
which was built on private land in Bandar Rinching, Semenyih Selangor
was demolished.
11. The demolishment of the Devi Sri Karumaniamman Hindu Temple,
Petaling Jaya Utara, Section 21, Kampung Taman Aman on 30.11.2006.
12. On 29.12.2006 Sri Muniswarar Temple (more than a 100 years old)
which was built on private land in Bandar Rinching, Semenyih Selangor
was demolished.
13. On 22/2/2007 the Sri Maha Nageswari Hindu Temple in Taman Cahaya
7, Ampang, Selangor Darul Ehsan was demolished.
14. On 15.5.2007, the JKR Sri Muniswarar Hindu Temple, Jalan Kapar,
Klang was demolished.
15. On 13.6.2007 the Sri Kaliaman Hindu temple in Midlands estate Shah
Alam was demolished.
2. FOUR (4) OTHER DEMOLISHED HINDU TEMPLES LOCATED OUTSIDE KLANG
VALLEY BUT WITHIN PENINSULAR MALAYSIA:-
16. The Demolishment of the Sri Maha Sivalingaeswarrar Hindu Temple,
Batu 7,
Gemas Tampin 10/04/2002.
17. The 80 year old Sri Muthumariamman Alayam Hindu Temple in Skudai Johor
Bahru was demolished in August 2006.
18. Statutes from Sungai Wangi Mathurai Veeran Temple (60 years old)
in Sitiawan, Kampung Tirali, 9th Mile Jalan Air Tawar, Sungai Wangi
Estate, Perak were hammered, smashed up and thrown into a drain and
temple demolished on 17.10.2006 by the Manjung District Council.
19. The 55 year old Kaliaman Alayam Hindu Temple in Taman Impiana
Mengelembu
in Ipoh was demolished on 27/11/2006.
3. THIRTY ONE (31) HINDU TEMPLES WITHIN THE KLANG VALLEY THAT HAS BEEN
THREATENED WITH DEMOLISHMENT NOTICE:-
20. Kuil Hindu Sri Mariaman di Seksyen 11, Shah Alam has been given
notice to the demolished on 26.4.2006 from the Shah Alam Municipal
Council.
21. The Sri Maha Mariamman Temple Taman Intan Baiduri Selayang has
been given notice to be demolished recently (Nanban June 2006)
22. The Sri Subramaniam Temple Kg.Jawa Klang(107 years old) has been
given notice to be demolished (June 2006).
23. The Mariamman Temple Jalan Meru Bandar Setia Alam, Shah Alam (101
years old) has been given notice to be demolished (June 2006)
24. The Kg.Jawa Mariamman Temple (more than 120 years) has been given
notice to be demolish (June 2006).
25. The Sri Maha Laxhsmi temple in Sunway has been given notice to be
demolished by the Petalaing Jaya City Council in June 2006.
26. The Sri Angineer Temple in Taman Tun Dr. Ismail, Kuala Lumpur
built on a private land has been given notice to be demolished by the
Kuala Lumpur City Manager(June 2006).
27. Sri Mahamariaman Hindu Temple in Kg Semarak, Old Klang Road has
been threatened with demolishment five (5) times before on TOL
Land-Nanban( 6/7/06) pg. 12
28. Sri Sai Bala Raman Hindu Temple in Klang Jaya is being threatened
with demolishment - Nesan (7/7/06)
29. 101 year old Dewi Sri Karumari Aman Temple in 4 1/2 Mile Jalan
Meru, Klang was ordered closed by Selangor State Government on
10.07.2006 and thereafter the said temple is threatened to be
demolished to make way for housing development.
30. The 101 year old Thevy Sri Karumariamman temple's Bandar Setia
Alam, Shah Alam access road to be closed on 10.7.2006 by the Selangor
State Government and later to be demolished to make way for a private
housing development.
31. Arun Estate Temple in Shah Alam- Nesan (12/7/06) pg. 6
32. In July 2006 the 110 year old Tepi Sungai JKR Mariaman Temple was
given notice to be demolished.
33. In July 2006 the Sri Muniswarar temple in Jalan Air Panas Baru
Setapak was given notice to be demolished.
34. In July 2006, the Sri Jada Muniswarar Hindu Temple in Danau Kota,
Kuala Lumpur was given notice to be demolished.
35. Jedda Manismanar Hindu Temple in Jalan Setapak was informed to
vacate is being threatened with demolishment - Nesan(17/8/06)
36. Sri Maha Megeswari Hindu Temple in Lembah Jaya, Ampang is being
threatened with demolishment -Nesan(20/8/ 06)
37. Muniswarar Hindu Temple in Bandar Baru Ampang is being threatened
with demolishment -Nesan(20/8/ 06)
38. Sri Sakti Vinayar Hindu Temple in Kampung Ampang Indah is being
threatened with demolishment -Nesan(20/8/ 06)
39. Mariaman Hindu Temple in Kg Tasik Permai, Ampang is being
threatened with demolishment -Nesan(20/8/ 06)
40. Siti Subramariam Hindu Temple in Kg Tasik Permai, Ampang is being
threatened with demolishment -Nesan(20/8/ 06)
41. Sri Mariaman Temple (60 years old) in Section 18 given notice to
relocate on 18/10/2006.
42. Sri Kaliaman Temple (80 years old) in Section 18 given notice to
relocate on 18/10/2006.
43. Sri Vinayagar Temple (80 years old) in Section 18 given notice to
relocate on 18/10/2006.
44. Sri Mariaman Temple (109 years old) in Section 19 which has a
sacred 100 year old tree given notice to relocate on 18/10/2006.
45. Sri Mariaman Temple (100 years old) in Section 15 given notice to
relocate on 18/10/2006.
46. Sri Maha Mariaman Hindu Temple in Section 11 given notice to
relocate on 18/10/2006.
47. The 80 year old Sri Athi Muniswara Temple in Jalan Semarak, off
Jalan Gurney in Kuala Lumpur was given notice to be demolished on
19.10.2006.
48. On 21.11.2006 the Sivaksakthi Linggeswara Hindu Temple in Kampung
Tropikana, Jalan Padang Tembak, Subang Jaya given notice to be demolished.
49. The Sri Kamatchie Amman Telecoms Temple Cheras (more than 100
years) is being threatened with demolishment.
50. Despite receiving recognition from UNESCO, Nageswari Hindu Temple
in Bangsar is being threatened with demolishment.
4. SEVENTEEN (17) OTHER HINDU TEMPLES LOCATED OUTSIDE THE KLANG VALLEY
BUT WITHIN PENINSULA MALAYSIA THAT HAS BEEN THREATENED WITH DEMOLISHMENT: -
51. The Sri Muniswarar Aalayam Seremban (150 years) and a 150 year old
Raintree have been threatened with demolishment since March 2006 by
the District and Land Office .
52. On 26.6.2006 the 110 year old the Sri Chinna Karuppan Temple in
Masai Johor was given notice to be demolished.
53. The 60 year old Saiva Muniswarar Temple Temple in Sg.Petani Kedah
given notice to be demolished (Nanban 29.6.2006 pg 4)
54. Sri Muthumariaman Aman Skudai Hindu Temple (70 years old) in
Lindon Estate risks being demolished- Nesan (3/7/06) pg. 7
55. Sri Muniswarar Temple in Slim River- Nesan (14/7/06)
56. On 15.7.2006 the Muniswarar Temple in Sitiawan was given notice to
be demolished- Nanban(15/7/ 06)
57. Hindu Temple is being threatened with demolishment - Nesan
(19/7/06) pg. 6
58. Sri Nageswari Amman Alayam Hindu Temple is being threatened with
demolishment - Nesan (19/7/06) pg. 6
59. Muniswarar Hindu Temple is being threatened with demolishment -
Nesan (19/7/06) pg. 6
60. Sri Sakti Viyanayagar Hindu Temple is being threatened with
demolishment - Nesan (19/7/06) pg. 6
61. Sri Maha Mariaman Hindu Temple is being threatened with
demolishment - Nesan (19/7/06) pg. 6
62. Sri Subramaniam Hindu Temple is being threatened with demolishment
-Nesan (19/7/06) pg. 6
63. Muthu Mariaman Hindu Temple in Liutan Estate Skudai threatened to
be demolished on 13.08.06.
64. Sri Subramaniam Hindu Temple in Kampar is being threatened with
demolishment -Nesan(21/8/ 06)
65. Bangi Mariaman Hindu Temple is being threatened with demolishment
-Nesan(23/8/ 06)
66. Taman U Hindu Temple in Skudai, Johor Bahru was on the verge of
being demolished when about 600 Hindu devotees protested on 23.08.06.
67. Sri Mathuraimeeran Hindu Temple in Kampar Taman, Sri Wangi is
being threatened with demolishment -Nanban(25/8/ 06).
5. THREE (3) HINDU TEMPLES THAT HAVE BEEN BURNT TO THE GROUND:-
68. The Ganggai Muthu Karumariaman temple in PMR Batu Buntung Estate
Kulim,
Kedah on 15.5.2006 was torched by unknown / mysterious criminals.
69. The Sri Kalikambul Kamadeswarar temple in Ebor Estate Batu Tiga,
Shah Alam Selangor.
70. The Sri Kalkattha Kaliamman temple in Kampung Sungai Kayu Ara,
47400 Petaling Jaya.
6. SIX (6) TEMPLES FORCED TO BE RELOCATED NEXT TO SEWERAGE TANKS:-
71. The Sri Muneeswarar JKR Temple, Batu 5/12, Jalan Kapar, 42100
Klang, Selangor (73 years old) was given notice to be demolished
forced to be relocated next to a severage tank (June 2006). (Hindraf)
72. Sri Kumaravel Hindu Temple in Kampung Medan, Petaling Jaya,
Selangor was forcibly relocated next to a sewarage tank, electric
station (TNB) and high voltage cable on 14.07.2006 . (Makkal Osai 15.7.06)
73. Mariaman Hindu Temple in Bukit Beonang, Taman Bukit Melaka forced
to relocate next to sewerage tank.(Nanban 25/8/2006)
74. Sri Raja Rajeswarar Hindu Temple in Taman Tunku Jaafar, Senawang,
Seremban. (Hindraf)
75. Mariaman and Perumal Hindu Temple in Puchong Perdana, Selangor.
(DAP sources)
76. Mariaman Temple in Desa Mewah, Sunway Semenyih forcibly relocated
next to a septic tank. (Bandar Rincing, Semenyih Temple Chairman)
7. THREE (3) HINDU TEMPLES WHERE DEITIES FORCIBLY REMOVED:-
77. Statues from 73 year old JKR Sri Muniswarar Temple, Jalan Kapar
Klang Temple was forcibly removed and taken away under mysterious
circumstances in July 2006.
78. Deities from the Devi Sri Karumariaman Hindu Temple, Petaling Jaya
Utara, Section 21, Kampung Taman Aman forcibly removed and left in a
construction site.
79. Kaliamman Hindu Temple, Jalan Matin Batu 5 Seremban (more than 28
years) deities and temple bell was removed. (Nanban - 3.9.2006)
79 Hindu Temples in Malaysia Being Demolished, Relocated Next to
Sewage Tanks, Being Served Notice for Demolishment, or Burnt to the
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<b>Island of gods has red carpet out for Indians </b>
By IANS
Wednesday December 5, 08:50 AM
Bali (Indonesia), Dec 5 (IANS) Wherever an Indian goes in this island of the gods, the first question is: 'Are you a Hindu? I am.' From taxi drivers to tour guides to policemen, the question in this crowded little island of 2.5 million people does not vary.
Over 90 percent of the population is Hindu, and you see signs of that everywhere. Every few steps on the pavement, there is a small leaf-plate, with a few flowers and an incense stick in a corner. It is an offering to the family deity, the locals tell you, and you have to watch your step.
Sounds of worship float out of every neighbourhood temple in the evenings - the gongs, the small drums and the singing where you can pick out a few words of Sanskrit here and there if you listen carefully.
Rabindranath Tagore in his famous poem 'Sagarika', about ancient India's maritime glory, wrote thus during a visit to Bali around 80 years ago:
'You were sitting on a rocky shore when I first came here as a foreigner. You welcomed me. We picked flowers together. You were at home when I came again as a merchant prince. You welcomed me again. We worshipped the gods together. Then my fortunes declined. Today I have come to you only with my veena. I can see a lot of myself in you. Can you recognise me?'
Today, the Balinese have a ready answer, as is evident from the fact that Indians are recognised and greeted here.
Of course, the majority of the four million tourists who flocked to Indonesia by September this year - most of them to Bali - came more for the beaches than for the culture. But there are lots of things for the minority too, especially in Ubud, a village on the slopes of a volcano that is famous for its traditional crafts.
Travel and Leisure Magazine calls Bali the best island destination in the world. Now the authorities here are getting ready for the 'visit Indonesia year 2008', and Bali may get most of the seven million tourists expected in the country.
Indonesia's Minister for Culture and Tourism Jero Wacik said here Tuesday: 'Travel and Leisure Magazine gave Bali the top ranking for five reasons - nature, people, culture and tradition, food and value for money.'
Speaking to the media on the sidelines of the United Nations Conference on Climate Change that opened here Monday and will go on till Dec 14, Wacik referred to a sticker put out by a local NGO - Travel Warning: Dangerously Beautiful.
And truly, most of the 10,000-odd delegates gathered here for the climate change summit are already getting impatient to get out of the Bali International Convention Centre - majestic as it is - and sample as much of the fabled tourist delights as they can.
Perhaps it was the last point that Wacik made that makes Bali so popular: 'The same money fetches much more fun here, and for the entire family.'
Now the minister wants to extend Bali's popularity to all parts of this archipelago country. 'There are other places just as beautiful. We just need to promote them,' he said. To do that, there will be over 100 events next year.
What about the 2002 Islamic terrorist strikes in Bali that kept tourists away for nearly two years and the series of natural disasters that have befallen Indonesia?
'Come and see how good this place is despite all that,' the minister responded. 'Seeing is believing.'
(Joydeep Gupta can be contacted at joydeep.g@ians.in)
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