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² See Atkinson, Jane M., “Religions in Dialogue: The Construction of an Indonesian Minority Religion”, American Ethnologist 10,4 (1983): 684–96CrossRefGoogle Scholar; Hoskins, “Entering the Bitter House”, pp. 136–60; Anna Lowenhaupt Tsing, “A Rhetoric of Centers in a Religion of the Periphery”, in Indonesian Religions in Transition, pp. 187–210; Joseph A. Weinstock, “Kaharingan: Life and Death in Southern Borneo”, in Indonesian Religions in Transition, pp. 71–97.

³ Rita Kipp analyses the intersection of ethnic, religious, and class identities of North Sumatra Karo people in Dissociated Identities: Ethnicity, Religion, and Class in an Indonesian Society (Ann Arbor: University of Michigan Press, 1993)Google Scholar. See also Tsing's, Anna LowenhauptIn the Realm of the Diamond Queen (Princeton: Princeton University Press, 1993)Google Scholar on how the Meratus of South Kalimantan meld local and national rhetoric to construct an identity of ethnic marginality.

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⁸ For comparative ethnographic descriptions of the region's ethnic groups and cosmologies, see Kruyt, A.C., Het Animisme in Den Indischen Archipel ('s-Gravenhage: Martinus Nijhoff, 1906)Google Scholar and De West Toradja's op Midden-Celebes, 4 vols. (Amsterdam: Uitgave van de N.V. Noord-Hollandsche Uitgevers-Maatschappij, 1938)Google Scholar. Further background on the varied ethnic classifications of Central Sulawesi groups by the Dutch, South Sulawesi coastal groups, and the indigenes themselves can be found in Aragon, Lorraine, “Divine Justice: Cosmology, Ritual, and Protestant Missionization in Central Sulawesi, Indonesia” (Ph.D. diss., University of Illinois, Urbana-Champaign, 1992), pp. 32–38Google Scholar.

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¹⁰ For background on the Dutch Ethical Policy, see Niel, Robert van, The Emergence of the Modern Indonesian Elite (The Hague: W. van Hoeve, 1960)Google Scholar, passim.

¹¹ Carpenter, Minnie L., William Booth: Founder of the Salvation Army (London: Wyvern Books, 1957)Google Scholar and Neal, Harry E., The Hallelujah Army (Philadelphia: Chilton Company, 1961), pp. 6–7Google Scholar.

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¹⁴ Robert Sandall, “From Mission to Army”, Salvation Army Yearbook 1948, pp. 17–18.

¹⁵ Salvation Army, “What is The Salvation Army?”, The Salvation Army Yearbook 1976, p. 35.

¹⁶ Melattie Brouwer, “Tanah Toradja: Tour of Reconnaissance”, The War Cry (17 Nov. 1973): 4, 8.

¹⁷ Ibid., p. 4.

¹⁸ Salvation Army, “A Modern Queen Esther”, All the World (Apr. 1924): 55–58; “The First Training Garrison in Celebes”, All the World (May 1925): 176–77; Kenyon, Albert, Leonard Goes East (London: Salvationist Publishing and Supplies, 1952)Google Scholar.

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²¹ Salvation Army, “Chats with Missionary Officers”, The Officer (Jan. 1925): 39–88.

²² Salvation Army, The Officer (Jan. 1925): 42; Kenyon, Leonard Goes East, p. 49.

²³ M. Hatcher, “Soul-hunting among Head-hunters”, Salvation Army Yearbook 1932, p. 24.

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²⁷ For background on the Da'a people, see Acciaioli, Gregory, “Culture as Art: From Practice to Spectacle in Indonesia”, Canberra Anthropology 8,1–2 (1985CrossRefGoogle Scholar; special volume on Minorities and the State): 148–72; and Barr, Sharon, “Da'a Kinship and Marriage”, in Papers in Western Austronesian Linguistics No. 4, ed. Steinhauer, Hein (Canberra: Department of Linguistics, Research School of Pacific Studies, The Australian National University, 1988), pp. 51–75Google Scholar. On the Wana people, see Atkinson, Jane, “Paths of Spirit Familiars: A Study of Wana Shamanism” (Ph.D. diss., Stanford University, 1979)Google Scholar, “Religions in Dialogue”, and The Art and Politics of Wana Shamanship (Berkeley: University of California Press, 1989)Google Scholar. On the Lauje people, see Nourse, Jennifer, “We Are the Womb of the World: Birth Spirits and the Lauje of Central Sulawesi” (Ph.D. diss., University of Virginia, Charlottesville, 1989)Google Scholar.

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³² See Molnar, Andrea, “Nitu: A Symbolic Analysis of An Austronesian Spirit Category” (M.A. thesis, University of Alberta, 1990)Google Scholar.

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³⁵ See Geertz, Clifford, Islam Observed: Religious Development in Morocco and Indonesia (Chicago: University of Chicago Press, 1968), pp. 44–45Google Scholar.

³⁶ See Adriani, Nicolaus and Kruyt, Albertus C., De Bare'e-Sprekende Toradja's van Midden Celebes, 3 vols., 2nd ed. (Amsterdam: N.V. Noord-Hollandsche Uitgevers Maatschappij, 1950[1912])Google Scholar, vol. 1, on Central Sulawesi highland-lowland tribute relations, Kruyt De West Toradja's, vol. 1, on the Islamicization of the Palu Valley Kaili at the beginning of the twentieth century, and Andaya, Leonard Y., The Heritage ofArung Palakka: A History of South Sulawesi (Celebes) in the Seventeenth Century (The Hague: Martinus Nijhoff, 1981)Google Scholar on the history of the South Sulawesi kingdoms and their contact with Islam during the seventeenth century.

³⁷ Kruyt, , De West Toradja's, vol. 2, pp. 269, 274Google Scholar.

³⁸ Such malevolent wandering spirits appear in much of Southeast Asia. See Sell, Hans J., Der Schlimme Tod bei den Volkern Indonesiens ('s-Gravenhage: Mouton, 1955)Google Scholar on such spirits in Indonesia, and Lehman, “Burmese Religion”, in The Encyclopedia of Religion, p. 577 on a similar group of wandering spirits in Burma.

³⁹ Lukas pai' Suro Pue' Yesus, trans. Martens, Michael (South Holland, Ill.: World Home Bible League, 1987)Google Scholar.

⁴⁰ See Lienhardt, R. Godfrey, “The Dinka on Catholicism”, in Religious Organization and Religious Experience, ed. Davis, J. (London: Academic Press, 1982), p. 90Google Scholar for a discussion of how very similar Dinka concepts were used by Catholic missionaries in the Sudan to translate the Christian idea of “soul”.

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⁴² For example, Kruyt, , De West Toradja 's, vol. 2Google Scholar, chs. 8, 9. See also Hoskins, “Entering the Bitter House”, p. 151 on the missionaries' blanket categorization of supernatural beings and ancestors as setan in Sumba.

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⁴⁵ See Aragon, “Revised Rituals”, for further discussion about both Protestant and Muslim substitutes for precolonial rituals.

⁴⁷ See Toren, Christina, “Making the Present, Revealing the Past: The Mutability and Continuity of Tradition as Process”, Man 23,4 (1988): 696–717CrossRefGoogle Scholar for a parallel situation where local traditions of feasting with chiefs primed certain groups on Fiji to accept particular religious images, such as the Last Supper, when they were introduced by foreign Protestant missionaries.

⁴⁸ Evans-Pritchard, E.E., Witchcraft, Oracles and Magic Among the Azande (Oxford: Clarendon Press, 1937), pp. 69–70Google Scholar.

⁴⁹ See Kruyt, Het Animisme.

⁵⁰ For example, William Orr, Setan, Ada atau Tidak? [translation of Are Demons for Real? 1970, Scripture Press Publications], trans. M. Inggriani (Bandung: Penerbit Kalam Hidup, 1977).

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⁵³ Comaroff, Jean, Body of Power, Spirit of Resistance (Chicago: University of Chicago Press, 1985), p. 5Google Scholar.

⁵⁴ See Geertz, “Internal Conversion”, pp. 171–75; Hoskins, “Entering the Bitter House”, pp. 159–60.

⁵⁵ Comaroff, Body of Power, Taussig, Michael, Shamanism, Colonialism, and the Wild Man: A Study in Terror and Healing (Chicago: University of Chicago Press, 1987)CrossRefGoogle Scholar; Lambek, Michael, “Rationalization or Resistance? Examples from Rural Africa”, Paper presented at the Meetings of the American Anthropological Association, Washington, D.C., 17 Nov. 1989Google Scholar.

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