The inidigenous Balinese religion is a

localized expression of Hinduism.

It still contains ethnic customs (adat),
regional culture (budaya) but Hindu
beliefs (agama)

Formalized as Agama Hindu Dharma for The Hare

Krishnas in
Indonesian acceptance in 1966.
Made a State-recognized with an
Abrahamic model.

ISKCON (est. 1966), a Hindu NRM,

Bali localized
arrived in Indonesia in 1973. religion meets New
Banned in Indonesia in 1984, resurgence in
Indonesia's 1998 reformation. Religious Movement

Ravinjay Kuckreja - ravinjay.com

 Contextual Understanding

Politics Culture Theology

India: defend Hindu in the Hare Krishnas: Krishna is

face of Islam and Hare Krishnas: 16th century
supreme. Souls are inferior.
Christianity. West Bengal replicated.
Liberation through devotion.
(16th-19th century)
Bali: ethnicity, customs,
Bali: become Hindu or face Bali: Shiva is supreme. Souls
culture and religion into one.
proselytization. are Shiva. Liberation through
(1945-1952) ritual.
 Balinese
> Based on Hindu scriptures, worldviews and
philosophy
> Localized, syncretic religion formalized in
1966 for State recognition
> Monotheistic theology with a situational
cultural context, made for a Balinese
audience.
> Complete with a clerical hierarchy for
religious management
> Recognizes Shiva as Supreme
> Mixes within it Buddhist, Tantric and local
beliefs
> Focus on orthopraxy
Monopoly of Hinduism, and the Balinese
Hindus, not open to any change
Hare Krishna
> Based on Hindu scriptures, worldviews and
philosophy
> Formalized as an American NRM in 1966.
> Monotheistic theology with a situational
- cultural context, made for a Western
audience.
> Complete with a clerical hierarchy for
religious management
> Recognizes Krishna as Supreme
> Emphasizes on individual liberation
- through devotional practices
> Focus on orthodoxy
Heavily criticize the orthopraxy and
legitimacy of the Balinese religion
 Conflicts

1984 Ban 2020 Ban

The Attorney General Office states that the Hare
The Assembly of Traditional Villages (MDA) Bali
Krishna organization, books, and teachings have
and Hindu Parishad (PHDI) Bali made a joint
caused “conflict and disturbance to religious
decree that barred the activities of
followers, especially the Parisada Hindu Dharma,
“sampradaya non-dresta Bali” from Bali’s
can damage the internal harmony of Hindus and
traditional villages in 16 Dec 2020
can disrupt public order.”

Repression of Monopoly of religious

religious freedom expression

Solved in the political Balinese are adamant in keeping

reformation of Indonesia their version, while the Hare
in 1998. ISKCON Krishnas must adhere to their
re-accepted in 2000. principles.
 Conclusion

The Hare Krishnas

The refusal of the Hare The attitude and behavior
(Gaudiya Vaishnavas)
Krishnas as Hindu by the of the Hare Krishnas in
and the Hindu Balinese
Balinese is ludicrous. The Indonesia are
are very different from
Balinese are interested in sacrilegious and
one another in almost
only protecting their unbefitting. ISKCON
every aspect. The only
culture over educating needs to adapt
thing that puts them both
the masses on the inculturation to serve its
in the same category is
diversity of Hindu purpose. Failure to do so
that both are Hindu,
expressions and will lead to its expulsion
linked to the same Vedic
traditions. from Indonesia.
culture and roots.
The adoption of Hindu Dharma by indigenous communities of
Indonesia has its drawbacks. Despite it being the only way to
legitimize their faith, exposure to the overly diverse
expressions of Hinduism can also threaten it. Unlike the
Balinese and Javanese, other local faiths might not share the
same affinity towards the Vedas and the Hindu pantheon. The
mandatory acceptance of which will alter their religion.
Unfortunately, Indonesians must take this path to conserve
their indigenous beliefs.
 In its attempts to produce religious orthodoxy and curtail
religious diversity with its concomitant political conflict, the
Indonesian state has unwittingly created the conditions in
which religious innovation has been able to flourish. What
began as a struggle to promote a specific version of Balinese
Hindu religion has resulted in a new, complex, differentiated
religious landscape which has, in turn, proliferated conflicts
over the nature of religious truth, the role of high priests, the
purpose of ritual, the formation of identities, the link between
religion and the state, and much else. (Howe (2005) p. 96)