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Islam in Manokwari: the Tradition of Islamic Education of the Arfak Nuhuwey Family

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Islam in Manokwari: the Tradition of Islamic Education of the Arfak Nuhuwey Family Advances in Social Science, Education and Humanities Research, volume 349 6th International Conference on Community Development (ICCD 2019) Islam in Manokwari: The Tradition of Islamic Education of the Arfak Nuhuwey Family Dian Indriyani University of Muhammadiyah Malang [email protected] Abstract. The development of Islam, especially in the indigenous people to make some transformation from Nuhuwey Arfak tribe family, has caused a change in traditional socio-culture to the modern one [3], [4]. the attitude and religious behavior of the Arfak According to Wanggai, Islam in West Papua has two people as a native tribe that inhabits the Arfak paths. First, the northern route through the influence of Mountains of Manokwari, West Papua. This has a the Ternate Sultan in Raja Ampat; Second, through the positive impact, especially in terms of religion, as path of the Islamic kingdom of the Bachan sultanate in evidenced by some priests and even some Nuhuwey Ambon in the Fak-fak region in the 5th century AD [4]. Arfak tribesmen who converted to Islam. This study Based on the previous study, it was shown that in 2010, aims to investigate the tradition of Islamic religious the number of Muslim communities in West Papua education in the Nuhuwey Arfak family. Data were reached 900.000 people (40%) of the total population of obtained through observation, interviews, and around 2.4 million which also consist of Christians, documentation and analyzed using a Catholics, Hindus, Buddhist and Animist [5]. phenomenological approach. The observation was The development of Islam, especially in the Arfak carried out in several Muslim family heads of the tribe family, are mostly from marriage and trade. Nuhuwey Arfak tribe with key informants from the Evidently, there are several family heads of the Arfak Chief, Pastor, and residents of the Nuhuwey Arfak tribe, one of whom is Roni Kosepa who converted to tribe and Muslim Kosepa. The results showed that Islam, which was followed by his other family members there were values of acceptability and diversity and several other villagers. Also, Pastor Julius entered towards Islam that motivated the Nuhuwey Arfak Islam and finally applied Islamic learning to his family tribe, which was proven by a large number of their and the children of the Arfak tribe. This development children who had studied Islam well and mingled took place amidst inter-tribal / customary conflicts that with other immigrants. made Arfak ethnic communities afraid of doing activities outside their homes, especially those related to religious Keywords: Manokwari, tradition; family and Arfak activities. [6]. tribe Do the religious values believed by the Arfak community support the spread of Islam in the Arfak INTRODUCTION ethnic community? This research seeks to find the answer by investigating the tradition of Islamic education Indonesia has a variety of ethnic and cultural in the Arfak family. diversity, one of which is the Arfak tribe, the largest community of indigenous people in Manokwari Regency, METHOD West Papua. The Arfak community is divided into several subtypes, including the Meihag Tribe, the Moilei This study took place in Nuhuwey Village, South Tribe, the Hatam Tribe, and the Sohug Tribe. From Manokwari Regency, as a representation of the several different sub-types, regional languages and indigenous community of the Arfak tribe. This is regional heads are also different. However, the value of qualitative research, in which some of the phenomena Unity in Diversity is clearly reflected in the people of that arise during the process of collecting data in this Arfak. study area are the most important things to analyze. This Nuhuwey is a village of the Arfak tribe of the type of phenomenological research is used to describe indigenous people of West Papua. The ecological the subject's experience and does not focus on the condition of Arfak is located in a mountainous area with interpretation of the researcher [7]. The research data an altitude of> 1000 masl and a cold temperature source consisted of primary and secondary sources and between 20 - 27˚C. Traditional agricultural patterns are supporting data. The primary data source is the result of supported by sociocultural values and local knowledge interviews with two communities: The Muslim Arfak that make Arfak ethnic communities enjoy and benefit tribal community and the non-Muslim Arfak tribal from their agricultural activities [1], [2]. Starting from community. Specifically, chiefs, religious leaders, and the morning, except Sunday, the Arfak ethnic community religious ministry institutions in the Manokwari district works in the garden and returned home in the afternoon. were involved in the data collection. The Papua's Special Autonomy Policy, new innovations, and more reliable transportation have inspired the Arfak Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 142 Advances in Social Science, Education and Humanities Research, volume 349 RESULT RK (a chief) and John (a leader) of the Christian community. The existence of the Muslim minority in In terms of sociocultural, the influence of Islam on West Papua, especially in the Nuhuwey Arfak tribe, the inhabitants of the Arfak Nuhuwey tribe created a was described in three categories. new transformation, in which Islamic values were The first category is related to leadership and adat. integrated into the culture. For tribes in Papua, when For example, through the leader of the Arfak tribe, Islam is accepted as religious status, one of the essential disputes, or mutual needs were voiced. At the same factors in accepting that belief is that Islamic principles time, if there were interests of the government or view humans on the basis of brotherhood and equality outside parties in the Arfak tribe, they would [8]. This made Islam famous and gained sympathy. The communicate with the leader of the tribe. Even when interview with R stated that several regions, such as the there were disputes between the members, or crimes Wosi market in Manokwari, or the Lama Market in committed by someone, the leader was often invited for Kaimana, regularly witnessed relatives voluntarily discussion and communication to solve the problems. converting to Islam. Muslim entrepreneurs often gave Leaders were divided into two: adat leader (chief) and new converts souvenirs in the form of Muslim clothing, religious leader. A chief handled issues of adat (culture) prayer equipment, and Qur’ an[9]. There were abundant and daily life, while the religious leader was responsible supports for the converts, including job opportunities. for religious matters, hence by the imam of the mosque, Besides, Muslims in West Papua displayed the employees of the ministry of religion, or a teacher. positive attitude of helping others and mutual Interestingly, the chief and the religious leader cooperation. The construction and maintenance of the worked together in handling social affairs in the mosque were carried out through mutual cooperation. community. For example, marriage affairs were This is based on the narrative of the Chairman of Ta'mir handled by the two leaders with different tasks. During Masjid. In the construction of the Quba Mosque, the initial preparation of the marriage, including Bintuni Central Market, the Muslims people there documents, dowry, and witnesses marriage, it was led worked together. Each person showed his help by a priest. For other technical things like banquets, according to his abilities. For instance, some of the wedding processions, and bridal decorations, it would people helped by preparing food for those who were be assisted by a chief. working together[10]. Another positive atmosphere was The second category is related to diversity in seen in wedding events. When there were couples who religion practiced by the people, which were respected wished to get married but were unable to fulfill the in Nuhuwey Arfak tribe. Religion was considered less mandatory requirements, the residents, with the spirit of important than family. One family usually could consist togetherness, would offer their help [11]. of various faiths. When a family celebrated a religious The researcher interviewed two people; one of them celebration, the other families would offer their help, was M, who mentioned that Islam was very welcomed regardless of the religion. For instance, non-muslim by Manokwari community. This was evident in the families would help Muslim families when celebrating activities of the community, where Islamic values were Islamic events. They even understood the concepts of reflected. Furthermore, another respondent (YK) said fasting, the prohibition on eating certain animals like that Muslim Arfak tribes carried out activities by pigs. In other words, everyone practiced religion practicing Islamic values and implementing religious according to their faiths. Religion was not a barrier to education in their families. The children also mingled building a relationship or communication. It was family with immigrant communities, and some of them were ties which were more crucial. So when helping others in enrolled in Islamic boarding schools, either in the Nuhuwey Arfak tribe, questions about identity or Manokwari or in Java. beliefs were not commonly asked. Petrus Kosepa, a traditional Muslim leader in Third, the spirit of learning was shown by the Nuhuwey, stated that the Qur’an recitation activities by Papuan Muslims when the holy month of Ramadan the children of the Kosepa tribe were carried out in the came. They invited other people from other regions to Honai traditional house. With Honai, they can live give a full month's lecture during the fasting month. In together in harmony and understand each other’s addition to lectures and tarawih (Ramadan prayer), existence and identity. [12]. there was book discussion to discuss certain books after Yacobus Mandacan, a Pastor, said that traditional the prayer. It shows the spirit of the Papuan Muslim in houses were an important symbol for harmonizing learning and expanding their knowledge, especially various tribes in West Papua by preserving the related to religion.
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