Kearifan Lokal Sebagai Resolusi Konflik Keagamaan

Jati, Wasisto Raharjo

doi:10.21580/ws.2013.21.2.251

Cited by 35 publications

(34 citation statements)

References 1 publication

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“…Beside some quarrels between husband and wife that are easily heard through the partition wall, there are no more other quarrels we find among the people of Bajo. This is the same with the view of Jati (2013) that local wisdom has an important role in reconciliation by bringing community solidarity that have been in conflict.…”

Section: Multiculturalism In Conflict Resolution Of Bajosupporting

confidence: 68%

Multiculturalism in the Local Wisdom of Bajo Tribe

Basri¹

2018

ACH

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This research reveals multiculturalism contained in the oral tradition of the Bajo tribe. The results showed that multiculturalism in Bajo tradition is as follows; 1) ethical philosophy of the Bajosnamely tahangdiri (self-control) and ngatonang diri (self-awareness). Tahang diri is the ethical concept of behaving of Bajo tribe that in their life, they must refrain from misbehavior. Ngatonang diri implies that every individual should be aware of all the weaknesses and the strengths they belong. Bajoprincipally are ordinary people who cannot survive without the helpfrom other people, the sea and the Ruler of the sea; 2) the tradition of pamali (taboos), for instance pamali making the neighbors annoy by throwing the clamshells into their boat and throwing the sand in their yard and pamali killing the animals such as pig, jonga (deer) and other land animals that descend into the sea; 3) the problem solving tradition of Bajo through the arbitration system in which if there is a conflict among the people, there should be third person (mediator) to take an action in solving the problem.

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Section: Multiculturalism In Conflict Resolution Of Bajosupporting

confidence: 68%

Multiculturalism in the Local Wisdom of Bajo Tribe

Basri¹

2018

ACH

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“…Kajian mengenai perdamaian (peace studies) telah banyak dilakukan oleh para peniliti dari berbagai perspektif, seperti sosial budaya, gender, politik, hukum dan agama (Buchanan & Cooper, 2011;Duncan, 2016;Galtung, 1996;Meo, 2019;Schumann, 2011;Al-Qurtuby, 2013;Setyawan, 2017;Sabandar, Saimima, & Parihala, 2020). Beberapa kajian juga berangkat dari proses transformasi konflik dan upaya perdamaian yang berhasil diwujudkan dalam konteks konflik Maluku (Al Qurtuby, 2013;Bräuchler, 2019;Iwamony, Gaspersz, & Souisa, 2019;Manuputty, 2017;Jati, 2013;Mannitz, 2017 lagi bertujuan mengulangi kajian-kajian sebelumnya, yang membahas proses mewujudkan perdamaian di Maluku berangkat dari keterlibatan pemerintah, tokoh agama, atau juga dengan menggunakan budaya lokal di dalam masyarakat. Perspektif lain yang digunakan di sini adalah mengenai suatu proses membangun dan merawat perdamaian dengan melibatkan memori kolektif dan identitas kultural masyarakat.…”

Section: Pendahuluanunclassified

Merawat Damai Antar Umat Beragama Melalui Memori Kolektif dan Identitas Kultural Masyarakat Maluku

Lestari

Parihala

2020

hanifiya

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This study aims to explain that the process of building and maintaining peace in the context of a plural society can be carried out by reactivating the collective memory and cultural identity of the community. Cultural memory and cultural identity that are based on historical-cultural experience are a social capital that nurtures harmony between communities. Qualitatively this study uses a literature study and field research approach. To explore the concepts of collective memory and cultural identity, author uses the concept from Edwards Shils, Maurice Halbwachs, and Paul Gilbert. The field study was obtained through a process of in-depth interviews with key informants, including religious leaders such as the Pastor and Imam of the Mosque, facilitators and community leaders in Batumerah from two communities, Islam and Christianity. Finally, the authors found that the collective memory of the cultural identity of Maluku people as brother people (orang basudara) is a strong social capital to transform conflict, and maintain peace among post-conflict communities. This can be a theoretical foothold in managing the diversity of peaceful lives as fellow brothers in Indonesia.

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“…To be able to conduct mediation, the cultural values of the conflict and the solution model that has developed in the community have to be understood. The community already has local wisdom to resolve the conflict [9]. Local wisdom can lead to an agreement between the parties in dispute such as the conflict occurred in the railroad area in Wonogiri which resulted in a joint agreement (MOU) between the community and Indonesian Railroad Company [10].…”

Section: Spatial Designation Changementioning

confidence: 99%

Environmental Changes in the Semarang-Grobogan Railroad Line Area as the Result of the Change in Transportation Policy

Hartatik¹,

Supriyono²,

Priyadi³

et al. 2019

Proceedings of the Proceedings of the 1st International Conference on Environment and Sustainability Issues, ICESI 2019, 18-19

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Train is a kind of mass transportation in Indonesia which has expanded widely in the late 19th and early of 20th centuries. However, since the 1980s, this kind of transportation has not developed. Many railroad tracks were closed because train got a rival, namely road transportation. One of the non-functioning railroad line was the Semarang-Grobogan line. This paper examines environmental changes due to the closure of the railroad line. The method used was the historical method with document data sources and oral historical interview. The results showed that there had been an environmental change in the railroad. The train station which was originally a very clean city center became a densely populated and slum settlement center. In addition, selling stalls which have been established made the station not visible. This pattern occurred in all stations such as Godong, Purwodadi Kota, and Wirosari Stations. These environmental changes were not followed by environmental arrangements. Therefore, this made the land ownership status belonged to Indonesian Railway Company legally, but factually, it was occupied by the surrounding population. Based on these data, it was necessary to have a synergistic environmental management policy between the government of Grobogan Regency and Indonesian Railway Company.

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Kearifan Lokal Sebagai Resolusi Konflik Keagamaan

Cited by 35 publications

References 1 publication

Multiculturalism in the Local Wisdom of Bajo Tribe

Multiculturalism in the Local Wisdom of Bajo Tribe

Merawat Damai Antar Umat Beragama Melalui Memori Kolektif dan Identitas Kultural Masyarakat Maluku

Environmental Changes in the Semarang-Grobogan Railroad Line Area as the Result of the Change in Transportation Policy

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