Here is part two in the collision between the Islam, traditional beliefs and the sea among the Bajau Sama people. There are very few articles, if any, that discusses the clash. Efforts to contact the authors have been fruitless. You can find part one on my website, BorneoHistory.net
An example of this is the ritual of animal sacrifice (qurban) practiced by the Bajau Samah. A sacrifice is typically performed individually, with buffalo being the most sacrificed animal, though goats are also used.
Before the day of sacrifice, the ritual of menyurung is held. The religious leader leads prayers in the house of the person performing qurban, accompanied by servings of spices, small pieces of wood, and water. The animal’s eyes are covered, it is bathed (tepong tawar ritual), rubbed with powder and its head or horns are wrapped with a white cloth while chants of praise to the Prophet Muhammed is recited. On the day of sacrifice, the beheading is performed by a religious leader in front of the person’s house, allowing the blood to hit the ground or the sea directly. After the processions, the meat is distributed among the community and others eligible to receive it.
Sandro oversees traditional rituals, while religious leaders manage the community’s religious affairs. Despite religious leaders having more formal duties, the community still relies on Sandro for traditional medicine and events.
Traditional and Islamic rituals are performed on different occasions, yet elements of each are present in the other. For instance, Islamic prayers are included in adat rituals, and Islamic rituals incorporate adat elements like sajian.
In daily life, the Bajau Samah seamlessly integrate Islamic values and their traditions. According to Haji Subkhan, a Bajau Samah religious leader, “Islam acts as a guidance that provides limitations and boundaries so that adat does not deviate from Islamic corridors”.
Before sailing, a Bajau Samah man prays to God Almighty for protection and abundant catches. All rituals are completed with salawat and Islamic prayers.
Although presenting sajian might seem contradictory to Islamic teachings, it is viewed as a symbolic expression of gratitude towards the spirits for guarding their environment and granting permission for rituals. In summary, the Bajau Samah emphasizes the importance of ancestors, integrating them into Islam.
The social life of the Bajau Samah begins with the family, which shapes each individual’s identity and existence on emotional, social, and economic levels. The man is the head of the family, responsible for providing food, while the woman manages domestic affairs, including educating children and cooking. These roles, though seemingly simple, are crucial for maintaining harmonious relationships, providing emotional support, and preserving family integrity.
Socially, Bajau Samah practice the culture of gotong royong (mutual cooperation). During events like weddings, men collaborate to build the stage, decorate, and install electricity, while women prepare food and other necessities. They prioritize community assistance, even pausing their work or sea activities to show loyalty and support.
The Bajau Samah believe reciprocating good intentions. If treated well, the Bajau Samah will do even better in return.
Economically, the Bajau Samah are similar in income, primarily as fishermen. Wealth is not flaunted publicly, except during events where women wear gold jewellery and men give money (sawer) to performers as a form of appreciation and sadaqah (alms). Despite their fortunes, they remain humble and supportive of each other.
As a community that embraces the religion of Islam as their sole religion, the traditions practiced by Bajau Samah align with Islamic teachings. According to Haji Subkhan, a Bajau Samah religious leader, ‘Islam acts as a guidance that provides limitation and boundaries so that adat does not deviate from Islamic corridors’.
Before a Bajau Samah man sails to the sea, he prays to God Almighty for protection and abundant catches. In all of their rituals, salawat and Islamic prayers complete the process. Although their rituals might seem contradictory to Islamic teachings, particularly in presenting sajian, they do not view it as an offering to the ‘unseen’. Instead, they see it as a symbolic expression of gratitude towards the spirits for guarding their environment and granting permission to conduct rituals.
Bajau Samah cultures, shaped by Islamic teachings, emphasizes gotong royong, which fosters strong community bonds and maintains good relationships among the community members. This concept shares similarities with the Islamic notion of (habl min an naas )relationship between humans). They believe harmonious relationship with others reflect a good relationship with God Almighty. They also understand that everyone is equal before God (samah), and that piety is a personal matter between an individual and God.
The Bajau Samah strive to live according to Islamic values. Crimes are rare in their community, with almost no records of theft or adultery. When children hit puberty, parents often arrange marriages to prevent sex out of wedlock, particularly when there is interest in the opposite gender. Thus, underage marriage is common in the Bajau Samah community, but is driven by clear and strong reasoning.
One of the most notable traits of the Bajau Samah is their hospitality towards strangers. Their friendliness makes newcomers feel comfortable and valued, often leading to cross-cultural marriages. However, this multicultural society does not equate to a multi religious one, as cross-religious marriages are considered taboo and contradict Islamic teachings.
The Bajau Samah are not picky about food, consuming everything allowed in Islam (halal). However, some choose not to consume certain foods, if they are not forbidden in Islam (haram) due to personal reasons. For example, a Bajau elder who got stranded in the woods swore not to eat jackfruit for seven generations after it repeatedly blocked his path home. Consequently, many Bajau Samah avoid jackfruit, believing it brings bad luck.
Bajau Samah’s traditions also serve as a medium for spreading of Islam. Bajau Samah elders believe that, tradition like iko-iko is arranged by their ancestors not only to advise them the principles of lives according to Islamic values but also to propagate Islam in the lands they visit while sailing. In this sense, tradition becomes a medium to strive in God’s path (jihad).
In summary, while Islam and adat are distinct, they complement each other. Islam sets boundaries for adat to ensure it does not deviate from Islamic teachings, while adat enriches Islam, making it more colourful and easier to accept and understand. Studies on adat and religion as a united discourse are rare, and this study contributes to the discussion of religious and cultural studies, particularly concerning religiosity.
Extracted from
Etty Nurbayani and M. Said Husin The Meeting of Islam and Adat: Exploring the Religiosity of Bajau Samah Community in Kotabaru in Heritage of Nusantara: International Journal of Religious Literature and Heritage 13(2), 2024, 300–333 https://heritage.kemenag.go.id/index.php/heritage
Tom McLaughlin for BorneoHistory.net