16 research outputs found
Pembinaan Anti Korupsi dalam Keluarga Kristen dan Muslim di Kota Ambon
Get PDFThis research focuses on the method of anti-corruption practiced by the Christians and Moslems family in Ambon, using qualitative analysis. The result shows that the cultivating method of anti-corruption which is used in the Christians and Moslems family in Ambon is still giving advice only. I suggest the reciprocal method as an alternative for the Christians and Moslems family in Ambon to cultivate the anti-corruption. There some steps of the reciprocal process, i.e., parents firstly give the understanding to the children, they then can make their questions in a dialog. The children will be given an opportunity to identify the corruption problem, and the new question will arise and then produce an idea that can be developed and practiced. Both parents and children finally are asked to keep away from the corruption. It will be one of the solutions to the Christians and Moslems family to avoid the corruption
Tradisi Pemanggilan Totem di Negeri Hutumuri: Kajian Antropologi Fungsionalisme dan Teologi Kontekstual
No full textThis article aims to analyze the Christian function and response toward the tradition of summoning the Totem (Upu) prior to the traditional rite in the Baileo of the community of Hutumuri Village. This study applies a qualitative research method which emphasizes the functions that emerge from problems in the community, and they were responded with contextual theology. The data used as the materials for analysis are obtained through interviews with the king and the traditional leaders in Hutumuri Village. The findings of this study indicate that the tradition of summoning the Totem, which is perpetually practiced by the community of Hutumuri village, is closely connected with several functions in the community’s life, such as the function of Soa identity, kinship, and morals. These functions are responded in Christian perspective such as contextual theology, so they bear the transformation, i.e., the functions of social identity and kinship have become the symbol of God’s Kingdom, and the moral function has turned to a creation-oriented spirituality. Thus, the tradition of summoning the Totem in the community of Hutumuri village is a culture that continues to be preserved as it has cultural and religious functions, which are valuable to promote harmony and balance in the community of Hutumuri village
Tradisi Pemanggilan Totem di Negeri Hutumuri: Kajian Antropologi Fungsionalisme dan Teologi Kontekstual
Get PDFThis article aims to analyze the Christian function and response toward the tradition of summoning the Totem (Upu) prior to the traditional rite in the Baileo of the community of Hutumuri Village. This study applies a qualitative research method which emphasizes the functions that emerge from problems in the community, and they were responded with contextual theology. The data used as the materials for analysis are obtained through interviews with the king and the traditional leaders in Hutumuri Village. The findings of this study indicate that the tradition of summoning the Totem, which is perpetually practiced by the community of Hutumuri village, is closely connected with several functions in the community’s life, such as the function of Soa identity, kinship, and morals. These functions are responded in Christian perspective such as contextual theology, so they bear the transformation, i.e., the functions of social identity and kinship have become the symbol of God’s Kingdom, and the moral function has turned to a creation-oriented spirituality. Thus, the tradition of summoning the Totem in the community of Hutumuri village is a culture that continues to be preserved as it has cultural and religious functions, which are valuable to promote harmony and balance in the community of Hutumuri village
Pembinaan Anti Korupsi dalam Keluarga Kristen dan Muslim di Kota Ambon
Get PDFThis research focuses on the method of anti-corruption practiced by the Christians and Moslems family in Ambon, using qualitative analysis. The result shows that the cultivating method of anti-corruption which is used in the Christians and Moslems family in Ambon is still giving advice only. I suggest the reciprocal method as an alternative for the Christians and Moslems family in Ambon to cultivate the anti-corruption. There some steps of the reciprocal process, i.e., parents firstly give the understanding to the children, they then can make their questions in a dialog. The children will be given an opportunity to identify the corruption problem, and the new question will arise and then produce an idea that can be developed and practiced. Both parents and children finally are asked to keep away from the corruption. It will be one of the solutions to the Christians and Moslems family to avoid the corruption
Totem Ambon Manise: Membongkar Segregasi Teritorial Berbasis Agama di Kota Ambon
Get PDFThis writing is an effort done by the writer to break up the religious segregation that is still continuing in Ambon City, the Capital of Moluccas. Since the Social conflict started in January 19, 1999, then continued in September 11, 2011, and May 15, 2012 the religious people who live in harmony has become a fragile living. The Data collected by the observation and interview technique. Observation was done to collect the data about the impacts of social conflict, especially on the reality of segregation based on religion background, while interview was done with the tradisional / cultural leaders and the citizens of Ambon (Moslems and Christians as well). They involved directly or indirectly in the social conflict and undergo its impacts. After that, the researcher collected and studied the written documents that related to the research topic. The impact of social conflict in January 19, 1999 and September 11, 2011 is the territorial segregation based on religion background. This situation still held by the people from the Christians and Moslems because of the safety and comfort reasons, also traumatic and psychological reasons. Durkheim’s theory on totem is used by the writer to explain that reality of segregation. So the theory become the concept to break up the segregation based on religion background which is happening in Ambon. Totem: Ambon Manise, is a concept or slogan that is very closed to the Molucans. Therefore, this concept or slogan can be a self image of Molucans communally, and can be a norm that able to change their point of view and the daily attitude. The attitude of respect each other, help each other, and trust each other, before the conflict in 1999, was very good and tightly held among the Molucans. Therefore if a member of community does not have this attitude, he/she known as people who have not the Molucan identity. So, the Totem Ambon Manise can be a new Totem for Molucans, especially for the modern Ambonesse here and now. Then the Totem can be a common self image to build up the people life communally in order to create the social cohesion without the religious, ras, and tribe walls. This new totem does not reduct the totems belong to the clans. Conversely, it enriches the clan totems that have been belonged to the people until now.Key words: segregation, social conflict, slogan, totem, Ambon Manise, pela, gandong
Baileo as a peace model for Christian and Muslim communities in Maluku
Get PDFThis article aims at analysing Baileo as a peace model for Christian and Muslim communities from the gandong countries in Maluku. The countries include Hutumuri (Christian), Christian Sirisori, Islamic Sirisori and Tamilou (Islam). Baileo as a peace model was lost during the 1999 social conflict in Maluku. Baileo (bale) is a place to discuss problems and a place for implementation of customary rituals in the country, whilst gandong is a relationship between two or more countries based on blood or hereditary relations. The approaches used are cultural anthropology and functional theology. This research study uses a qualitative research method with observation and interview techniques for data collection and Appreciative Inquiry (AI) model for data analysis. As shown in the Results and Discussion section, firstly, Baileo is a place to create solidarity between Christian and Muslim communities because of the gandong ties between them, which were very good before the conflict; secondly, the local traditions of Baileo and gandong have become a meeting point for Christian and Muslim communities because Baileo has sacred values, and gandong has mutual care and protection values as an implementation of ancestral promise; thirdly, reviving the fraternal solidarity of Christian and Muslim communities based on collective memory through shared awareness, cultural romanticism and retelling; and fourthly, the implementation of the traditional ritual of the inauguration of Raja Hutumuri in Baileo as a manifestation of peace for Christian and Muslim communities in Maluku because of the absence of mutual suspicion and equality between Christianity and Muslims.
Contribution: The contribution of this study is that local culture, in this case Baileo, is very relevant for solutions or a common ground for resolving socio-religious conflicts at local, national and global levels. Thus, it needs to be developed continuously
Mitos asal-usul orang Nias dalam konteks masa kini :: Suatu tinjauan fenomenologi dan hermeneutik pada masyarakat di desa Sifalago Gomo (Boronadu)
No full textTahuri: Symbol of the Christian-Muslim Community Peace in Tehoru and Telutih, Central Maluku, Indonesia
Get PDFThis study departs from the social conflict in Maluku in 1999. The conflict separated the Christian and Muslim communities in Tehoru and Telutih Districts, Central Maluku, Indonesia. Then, the Regional Government of Central Maluku Regency reconciled by returning the Christian community to both Districts. However, the Christian community still felt anxious and insecure because peace is only carried out by the Government Agency. Both communities created Tahuri symbol as a peace symbol between them. In 2014, they made Tahuri monument, and it was inaugurated on December 7, 2016. Therefore, the purpose of this study was to find the meaning of Tahuri symbol as peace of Christian and Muslim communities in Tehoru and Telutih Districts. The focus of this study the peace symbol created by both communities of Tehoru and Telutih. This study employs Symbolic Anthropology to find the meaning of symbols accepted by humans through relations with others and their natural world. Data gathered through observation and interviews in both districts and presented using a descriptive analysis model. The result shows that Tahuri symbol has two important principles: the inclusive principle and mutual trust principle. Besides, for the Christian and Muslim communities, the Tahuri symbol means collective identity and social cohesion. Both communities contextualized these two principles and meanings in their social and religious life so that social and religious dynamics cannot reduce them. They live in harmony. The peace through the Tahuri symbol is maintained to this day
