Tahuri: Symbol of the Christian-Muslim Community Peace in Tehoru and Telutih, Central Maluku, Indonesia

Abstract

This 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.

Agama, Etnisitas dan Perdamaian di Pulau Enggano Provinsi Bengkulu

“…Pengkotak-kotakan identitas etnis dapat menjadi pemecahbelah bangsa dan dapat memicu konflik di tengah masyarakat terutama ketika konflik tersebut dikaitkan dengan simbol-simbol agama tertentu. Kasus konflik Ambon misalnya sampai membuat batas geografis antara masyarakat beragama Islam dan Kristen (Dandirwalu & Rehy, 2020;Lestari, 2020;Lestari & Parihala, 2020;Rozi, 2016). Pada kasus yang lain, simbol-simbol agama selalu dibawa dalam perebutan kekuasaan seperti pemilihan kepala daerah atau kepala negara (Akbar, 2005;Rachmadi, 2006).…”

Baileo as a peace model for Christian and Muslim communities in Maluku

“…Faisal et al (2019) researched the model of living together amongst Muslim immigrants in Papua by strengthening the economy, politics and communication (Faisal et al 2019); Lestari (2020) examined music as a model in creating peace among conflicting communities in Maluku with the musical approaches Hadroh and Trompet; Dandirwalu (2014) examined the reality of post-conflict segregation using a social anthropological approach. The peace in Ambon can be realised through the ambon manise totem (Dandirwalu 2014); Dandirwalu and Rehy (2020) analysed tahuri as a symbol of peace for Christian and Muslim communities in Tehoru and Telutih using a symbolic anthropological approach. It has collective values and cohesion for society; Iwamony (2019) analysed the openness of the Gereja Protestan Maluku (GPM) congregation towards Islam.…”

“…It is in line with Normuslim's (2018:88) opinion that the essence of living together is mutual acceptance and with Casram's (2016:193) view that inclusion is an attitude that recognises the truth of other religions. Thus, they have a mutual respect for the teachings of other religions so that they live in harmony (Dandirwalu & Rehy 2020). (Abidin 2014:682).…”

Cities and villages in the religious conflict circle: Socio-demographic factors of communal and sectarian conflict in West Java, Indonesia

“…The socio-demographic conditions greatly influence the tendency of different forms of conflict in each region. The urban social conditions (urban), which are heterogeneous, multi-religious and ethnic, for example, have an impact on the form of communal conflicts amongst religious groups between Muslims and Christians such as in the Ambon and Poso cases in 2000-2002 (Dandirwalu & Rehy 2020;Iqbal 2015:237). On the other hand, the homogeneous rural social condition (rural) affects the form of internal sectarian conflict amongst religious communities or fellow Muslims, as seen in the case of Ahmadiyah in Cikeusik in 2011 (Scherpen 2011).…”