Recently accepted as a submission to the
Australian College of Theology for the award of a doctorate, this is not a work
that sets out to prove a theory so much as to provide a quality narrative alive
to the ambiguities and nuances of the historical process of religious change
among the Karo Batak of North Sumatra. It is a story involving primal religious
aspirations, the influence of Islam and the coming of Christianity. There is a
context of colonialism and a sense of both independence and interaction in
relation to the political history of the past century and earlier.
In its analysis Breath becomes the wind demonstrates a
fine balance of both appreciation and scepticism for the agents of social and
religious change. Rae takes things at face value and yet looks behind them. He
portrays motives and actions with insight and his evaluative comments refrain
from being moralistic or indignant. He has a good sense of place and of time.
He presents a story of religious and cultural change in the context of a detailed,
well-researched and well understood history of social and political events and
of economic developments. The interaction of these dimensions is clear, yet not
to the point of cynicism or reductionism. There are some nice touches. Both the
social framework and the theme of religious change are supported by
wide-ranging primary research.
The result is a
significant contribution to social history not just religious. It sets a good
model for both in bringing together factors which have more often been
overstated or ignored (as in the debates over the Weber-Tawney thesis in
relation to the Reformation, the Halévy thesis and the response by E P Thompson
in relation to Methodism and the lack of revolution in nineteenth century
Britain, and that of Panikkar that without colonialism to support it
Christianity in Asia would die). Apart from correcting Panikkar in passing, the
absence of grand theories about the relevance or irrelevance, benefit or harm
of religion in society leaves Rae free to comment on the variety of dynamics at
work as they happen in a world where religion and life continue to be
inseparable. A real strength is the even-handed treatment of Christianity and
Islam. There is an evident empathy with the Karo Batak and if any group is in
danger of being idealised it is the people themselves.
In his research Rae
has drawn on his own considerable experience in Indonesia and his extensive
investigations over many years. The work has been undertaken out of an evident
concern for the subject matter and the need to do justice to that with
integrity. It grew out of a request made by a leader of the Karo Batak. There
is a transparency and a modesty about his own involvement in the story which
does him credit. He has interacted with other scholars in the field, sought
their advice and used their results to supplement his own.
Rae has a compact
literary style which reads well although in areas of unfamiliarity to the
reader it can be demanding. Terms are explained and maps provided. There are
deft summaries of personalities, movements and issues. There is an index. It is
a work of history with a philosopher’s and theologian’s insight. It is a
significant piece of missiological writing and as a model others might note,
sets high standards in terms of the scope, detail, thoughtfulness,
methodological sensitivity, analytical skill and depth of insight required if
contemporary questions and the ongoing need of Christian communities to
understand their roots through the vicissitudes of colonialism and independence
are to be addressed. What is now needed is that this analysis be used to inform
vernacular and popular histories and Christian education material, and that the
archive of material collected for writing the book be preserved for the benefit
of the Karo Batak as well as the wider Christian community.
John Roxborogh