THE “GAWAI” A CROSS-COUNTRY CULTURE

(SOCIAL HARMONISATION STUDY OF THE COMMUNITY IN - BORDER)

By. Sri Suwartiningsih 1

Abstract One of the border areas of Indonesia and Malaysia is Jagoi Babang district, , West province, Indonesia, which is adjacent to Gumbang region, district Bau, , Malaysia. Although they have different background countries, but they looked harmonious. Therefore, a research about the life of the border community is important to assess. This study aims to describe social harmonisation of the community in Indonesia-Malaysia border. Why the people in both regions are rarely in conflict? The study was conducted using descriptive approach and qualitative research phenomenology. This research observed a real phenomenon. The unit of observation in this study is a community in the district of Jagoi Babang, Bengkayang regency, and a community in Gumbang, Bau district, Sarawak, Malaysia. The result of the study shows that the lives of people in Indonesia-Malaysia border look harmonious. This occurs because of the kinship that comes from the Dayak and they have continued to retained their kinship value with their Gawai ritual annually alternately. In 2015 Gawai event conducted in Indonesia and in June 2016, it was conducted in Sarawak Malaysia. Thus, Gawai is a binder culture between two countries as to achieve harmonization.

Key words : Social harmonisation, kinship, Gawai culture.

1 Lecturer in Social and Communication Science Faculty, Satya Wacana Christian University (SWCU), Salatiga, Indonesia. 1

1. INTRODUCTION This research is supported by Research and Development Departement of Indonesia’s Education General Directorat. This research was conducted at Indonesia Border (Jagoi Babang Distric, Bengkayang regency, West Kalimantan) for the first year and at Malaysia Border (at Sarawak) for the second year. 1.1. Background of The Study Jagoi Babang is located on the border of West Kalimantan-Sarawak (eastern border, approximately 1 hour to Kota Sarawak). Jagoi Babang is about 115 km from Bengkayang or about 2 hours from the city government's office of Bengkayang. This district consists of 6 villages and 14 hamlets with 1679 householder and 6948 people. Most of the people live there work as traders, craftsmen woven rattan, and gardening. It is the hallmark of this district is the craft splint and goods made of rattan. In addition, the customs there are still quite strong, people were warm and still very familiar with the term of mutual cooperation and custom homes that are still exist. Physical conditions differences in parts of Malaysia and Indonesia are as follows. The roads condition in the border of Malaysia region is better. Besides that, food sources, educational, transportation, and health facilities were easily acessible and available. Meanwhile, the condition of the road on the border of Indonesia were steep and have potholes. Things like this did not inhibit the interaction between Indonesian and Malaysian in the border. Social harmony that is created in the border communities of Indonesia and Malaysia has become a social fact that deserves to be analyzed and studied. Social harmony has to be something unique because usually communities that has different background countries are often encounter with social disharmony or cracks in the social relations between individuals or social groups that exist in it. It is the reason of the writer to conduct this research. Thus emerge a question, why there is peace in communities that have different countries?

2. LITERATURE REVIEW 2.1. Structural Functional Theory

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Talcott Parsons is an american contemporary sociologists who uses a functional approach in viewing public, whether relating to its functions and processes. The approach was influenced by the existence of social order and also the ideas of Auguste Comte, Emile Durkheim, Vilfredo Pareto and Max Weber. These is what causes Talcott Parsons functionalism theory became complex. The definition of social structure according to Coleman, 1990 is a structure pattern of relationships between people and between human groups. The social structure is a pattern of relationships, positions, and the number of people who give a membership to the human organization in small groups and the whole people (Calhoun, 1997). The social structure as repetitive behavior patterns that create relationships between individuals and between groups in society (Kornblum, 1988). Simply put, structural functionalism is a theory that it's understanding of society was based on the model of organic systems in the biological sciences. Mean, functionalism saw society as a system of several parts which are interconnected to one another. One part can not be understood apart from the whole. Relationships occur when humans enter the interaction patterns which are relatively stable and continuous and/or beneficial interdependence. Then, the pattern of social structure can be influenced by a number of different people, individual position and role of the individual in the network of social relations. It should be understood that the social structure is a shared social environment that can not be changed by individuals. For size, the distribution of activity, use of language, and the distribution of welfare within the organization is forming a social environment that are structural and restrict the behavior of individuals within the organization. The theory of Structural Functionalism from Parsons express an optimistic belief about the changes and the continuity of the system. In Parsons's structural-functional theory, there are four functions for all system actions. A function is a collection aimed at the fulfillment of certain needs or the needs of the system. Thus, in the functionalism perspective there are some requirements or functional requirements that must be met for a social system to survive. Parsons then develop what is known as functional imperatives so that a system can survive, such as: 1. Adaptation

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A system is like a living being, meaning that in order to continue to live, the system should be able to adjust to the existing environment, to be able to survive when the external situation was not favorable. For example, a system will filter the western culture that goes into a society with rules that exist within the community itself, such as rules on modesty in dress or the decency to talk to an older person. The rules that will influence the actions of a society.

2. Goal Attaintment System should define and achieve its main objectives. Mean, the system is required to pursuing individual thought in order to shape the personality of the individual in achieving the objectives of the system itself. For example, people in the education system will direct him to a purpose. In example, the teacher will guide his students to achieve satisfactory grades for graduation, and a pupil will direct himself towards graduation through his compliance and diligentness. 3. Integration System must manage the relations of it's component. It must also organize affiliation between three functional imperative: adaptation, goal, and latency. 4. Maintenance of Pattern (Latency) System must equip, maintain, and update individual motivations and cultural patterns that create and maintain motivation.

Those four function is known as AGIL, an abbreviation of Adaptation (A), Goal attainment (G), Integration (I), and latency or pattern maintenance (L). Then how Parson using four schemes above, let us learn it together. The first adaptation conducted by the organism's behaviour carrying out the functions of adaptation by means of adjusting and changing external environment. Function of the Goal attainment is enabled by a system of personality through setting goals and mobilize resources to achieve it. Function integration done by the social system and latent is functioned by cultural system. How the cultural system work? The answer is to provide actors a set of norms and values that motivate actors to act. This level of integration occurs in two ways, first: each bottom level

4 provide condition and the strength for top level. The level above has function to supervise and control the levels underneath. 2.3. Social Harmonisation A community would be in discipline, tranquility, and comfort, when it managed to build a social harmony. Many issues related to social harmony, both from the aspect of ideology, politics, economy, culture, defense, and security.

As social beings, every person will never live by himself, without relying on others around him. Someone will always need the others, not only for mutual help, but also to build social communities support each other and work together to achieve the desired objectives. Indonesian society who come from diverse backgrounds; ethnicity, culture, religion, tradition, education, economics and so on, is something that is necessary and can not be avoid by any individual. But, that's where the beauty of a social community is. If it is able to glue the various differences and make it as a means to understand each other, tepo seliro and tolerance, it will eventually leading to unity and love.

In fact, in our society, differences are often become a trigger of prolonged horizontal conflict. Certainly, many variables cause conflicts. A big conflict could arise from a community that comes from a background of cultural, economic, ethnic and equal education. Such conflicts often occur in people of Indonesia who live in rural areas and do not have sufficient education to communicate the problems that occur in the middle of their society. So, for them, muscle language is much more effective for solving the problem rather than brain language.

Situations above may be very difficult to be found in urban areas with higher education society. This perspective actualy is not absolute, because we often witness educated people such as college students sometimes preferred to resolve problems they encounter with muscle languages; brawl, a street fight and denying their existence as an educated community that should be a good example. Because of that, conflicts can occur anywhere, to anyone, any community. Whether it comes from the educated people, ethnicity or religion. Everyone can get involved in the current conflict in front of him, or direct contact with him except those who have a clear mind, open heart and a strong anger control.

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Cultural differences, culture and traditions of a region to another will also produce a different character. This is one of the wealth of our nation which is made up of many tribes scattered in various regions. As mentioned above that various differences can trigger the appearance of a conflict if not managed properly.

The breakdown in communication and interaction between neighbors becomes main cause of the major problems. It can not be denied that the rush of every person who left early in the morning to work place and go home at evening make that connection frays or broken. Sometimes even people who live side by side and only separated by a wall do not know each other, whether because of lack of free time, or never take the time to simply say hello or smile while asking each condition. When the culture like this is more viscous than the togetherness to create an environment that is comfortable, secure, and more to care for others, then it is natural that we do not enjoy social life in our society. It's not weird anyway if we ever heard of a man who died without the knowledge of the surrounding neighbors.2 Moreover, people of different nationalities need an awareness to be able to interact with each other, because different in cultures are also different in ideology, vision and mission. According to Paulus (2005: 169 in Lukum, 2011) national integration of a nation basically requires three binding force in balance: First, the existence of an agreement on basic values, ideologies and abitions to unite into a nation (integration normative). Second, the existence of a sense of functional dependency and concrete national benefit from each area integrated within a unitary State (Functional integration). Third, the existence of authoritative powers from the central government to maintain the commitment of each area to be integrated so as to create an order and stability (coercive integration). Research on social harmonization has been carried out by Suwartiningsih, (Suwartiningsih, 2011) with the results of research: social harmony created in communities have become a social fact that deserves to be analyzed and studied. What are the efforts harmony that was done by the Nias people who are religious-pluralistic to be the basis for the creation of the social harmony? The study was conducted in Gunungsitoli with descriptive-qualitative research approach. The results of the research are that the local wisdom: Banua dan fatalifusöta , Emali

2http://www.almanar.co.id/artikel-asatidzah/indahnya-harmoni-sosial.html/ 25-11-2011/15.40 6

dome si so ba lala, ono luo na so yomo , Sebua ta’ide’ide’ö, side’ide’ide mutayaigö and a strong understanding and emphasis on religious values for adherents who are religious- pluralistic has a very close relationship to the creation and maintenance of social harmony in it. Besides, La Aru Hutagaol, Papin, 2012 examines the implications of the process of social interaction between Chinese-Malay in the process of social harmonization at Kampung Jawa neigbourhood. This study departs from the theory frame study of the sociology of culture, but the study did not focus on the outcome of assimilation, but rather look at the assimilation management which is seen in the role of the two ethnic communitiesThis study only describes the outcome forms of the assimilation management and the role of the two ethnic groups in maintaining and running their respective roles. The results of the study, First, the process of social interaction among the Chinese- in Kampung Jawa happened a long time ago, the two ethnic groups can proceed well because it was formed from same background (former migrant societies, and think that it is impossible to live alone without their cooperation in maintaining life). Second, the realization of each of these societies, in defining the meaning of solidarity in social life. Thus, tolerant mindset to each other, to know their place, and help each other, and to meet the needs of living together was formed.

3. RESEARCH METHODOLOGY 3.1. Methode In order to answer the formulation of this study, the type of research used in this research is phenomenology (the subjective experience or phenomenological experience about awareness of one's perspective on the subject). The approach used the qualitative approach. 3.2. Observation and Analysis Unit The unit of observation and analysis for the first year is the society in Jagoi Babang district. The research location is in the District of Jagoi Babang, which was imlemented in 2015. While in 2016, the observation unit is a society in the village Gubang, District Bau, Sarawak, Malaysia. 3.3. Data collection techniques or information 3.3.1. Primary Data

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In this study the researcher used three (3) data collection techniques such as interview techniques and observation and documentation. 3 4. RESULT OF THE STUDY Gawai Dayak (historical) is a traditional ceremony after harvest period which is routinely conducted every year on May 20 by the Dayak tribe in , West Kalimantan. This ceremony is a way to express gratitude and thanks to Jubata (God) for the abundant harvests. Implementation of this ceremony is also done in each area, with a name that is different also. Some are named with Gawai, Naik Dango ', Maka' Dio ', and Pamole' Beo '. This celebration is carried out by all the villagers in their respective areas, a ritual led by a traditional leader or a person designated to lead the ritual (usually village elders). The person appointed to led the ritual will pray with the Dayak language and read the mantra for the spirits of the ancestors, then after praying and reciting the mantra it will followed by a food feast. At the time of the celebration, there will be diverse dayak's food served, all residents will enjoy a meal accompanied by traditional musical instruments and they will be dancing happily, all the people were allowed to dance together. Celebration of thanksgiving after the harvest is done gradually. These series of ceremonies were very long and takes a long time about three months, within the period from April to June. In 1968 the Secretariat of Dayak Arts (Sekberkesda) whose job is to hold and conceptualize the implementation of Dayak cultural performances was established. Considering the high loyalty of Dayak community on the ceremony after the harvest day in their respective areas, then, in that year, on June 30 1986, Sekberkesda held a Dayak art performance for the first time in Pontianak, called Gawai Dayak. Later, May 20 was set as the day of the Gawai Dayak. Gawai Dayak is a celebration of thanksgiving after the harvest at the provincial level, where all the Dayak tribes from different regions gathered together to celebrate this ceremony. Various traditional competitions held to celebrate the Gawai Dayak. Song and dance performances from each area will perform, and there was an exhibition of cultural goods and specialties of each region. It is a festive celebration that brings together all of the Dayak community. Since 1986 Gawai Dayak have received funding from the local government. Not just as a cultural development, but Gawai Dayak is also a means of tourism development for the West

3 Sugiyono, op.cit., hlm. 224-225. 8

Kalimantan. Gawai Dayak is also a binding tie of kinship among the Dayak tribe, as a tradition that is very noble, which has been held for generations. Gawai Dayak is always carried out every year thanks to the good cooperation of the , especially those in Pontianak. Participation of the people in the district made this event very lively. The support from the local government also play a huge role in the implementation of this annual event. In 1992, 'Gawai Dayak' was changed to 'Gawai Dayak Week', which means that this celebration proclaimed to be carried out during the week. Until now, the Gawai Dayak Week is an annual event that is the most eagerly awaited by both Dayak community and public. It is because this celebration not only as a means to strengthen relations between Dayaks community but also as a means of entertainment for the general public and an effort to preserve ancestral culture. From the above description, Gawai can be termed as a thanksgiving ceremony for all the gifts and blessings that have been received or as a petition for pardon to the ruler of the universe. Gawai ceremony still being held until now. Research conducted in June 2015 prove that there was Gawai ceremony held in Sebujit, West Kalimantan at that time. There was one interesting thing when we visited the village Sebujit, District Siding, Bengkayang, West Kalimantan, Indonesia. When they did Gawai ceremony, they did not make it alone, but they also cooperated with the Dayak Bidayuh community living in Malaysia, especially at Sarawak entrance area to carry out the ceremony.

At "Gawai" moment, they visit each other houses, between residents of Kampung Sebujit (Indonesia) and Malaysian. At that moment, to cross both to Malaysia and Indonesia, citizens of different countries were not obliged to use a passport and it is enough to use a pass card only. The surveillance at the border was also a little loose, unlike the other days. In Sebujit village there is a very interesting ritual (unfortunately in 2015 this ritual was not held), ritual nyobeng , ritual of bathing or cleaning the human skull. According to the information and the story from people there, the skull is the result of by ancestors of the Dayak Bidayuh. The human heads of defeated enemies in the war. Mangayu is to decapitate human head and preserve the skull. before Nyobeng ritual was performed, they were required to open Baluk house. In this event, they also do ritual with a variety of offerings such as betel nut, gambier, areca, , lime leaves and garlic chives.

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History of nyobeng ritual is actually a ritual to welcome the group of people who came back from Magayau . The victory was welcomed by slaughtering and pig on the border of the village. In the case when we visited there was chicken and a puppy. Actually, Nyobeng ritual was performed in several stages, but in accordance with the agreement, some stages which may be omitted can be skipped, and may be modified to be even more varied and meaningful.

Research was resumed in June 2016 in Kampong Gubang, Sarawak, Malaysia. Gawai ritual also performed by inviting the citizens of sebujit and surrounding areas. They perform a ritual as practiced in Sebujit. For 2018, the ritual re-implemented in Sebujit and surrounding areas. The "Gawai" will be performed alternately every year. Generally, the traditional rituals are closely associated with belief systems and can create unity, unity and solidarity groups (Durkheim, 1975). Similarly, Gawai ceremony among the Bidayuh in Jagoi have cultivated a sense of unity and solidarity with community groups in the district Bidayuh Bau, Sarawak even though they have different nationality. Gawai ceremony is also called Gawai nyobeng, because at this ceremony there is a traditional music instrument named ‘sibak ’ (drums + 7 meter length of which hangs on traditional house). The activity to play sibak called Sibang / nibang , and from there it appears the word nyibang or nyobeng .

Salam . . . Gawai, salam . . . Gawai,

Above is the tradition of exchanging "Gawai" greetings among the Dayak community, in the ceremonies and traditions of Gawai in West Kalimantan.

It is a greeting that is done by the Dayak community when meeting with friends, neighbors or even people who came to their house. People there will visit one house to another house and do Gawai greetings. Happiness and joy are very visible from Dayak community who was celebrating Gawai. food dishes, and bowsprit is characteristic dishes in every household. Besides that, ( cake), pork, wine, beer, and other liquor are characteristic dishes in Gawai feast.

Geographically, West Kalimantan is the region directly border Malaysia, so the majority of the people there consists of two major parts, Dayak and Malay people. In general, the Dayak tribes live in cities such as Bengkayang, Landak, Sanggau, Sintang and Sekadau. Each group of Dayak tribe scattered in these regions and each have a traditional ceremony performed after the

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harvest. Mainly, all are the same ceremony, only the name that differs. For example, Gawai ceremony also has other names such as, Naik Dango ', Maka Dio, and Pamole Beo.

Gawai traditional ceremony 5 led by an indigenous elder, or person appointed to lead the ritual process. There are special requirements that must be fullfilled by the leader of Gawai ritual such as the ability to speak ancient Dayak language, because the spells were written or spoken in that language. The spell is expected to invite spirits of the ancestors; the leader should be the person who has authority and respected in the community; may also the descendant of traditional leaders.

Implementation of ceremonies Gawai are progressing annually, both in mythology and theology. In mythology, the story that developed in each region is different from one of the others. In theology, there are changes in the meaning of each element of ritual Gawai. Gawai Dayak ritual was presented a variety of art, ranging from dances, contests, craft fair from Dayak culture and food specialties from each region.

Therefore, Gawai rituals packed in the frame of Dayak culture could attract Dayak community itself, even foreign tourist. The local government also very supportive in the form of funds. Gawai is a means of local government as an invaluable asset in order to introduce the local culture.

The Gawai ceremony conducted for 7 days and named as Week of Gawai Dayak. This is started in 1992. Gawai ceremony belong to Dayak community and carried out every year. At that moment, Dayak communities spread across various regions will return to hometown to celebrate it. This event to get together is very similar to Eid Mubarak event in Indonesia.

Gawai Social Value

Based on the research results of Gawai ceremony conducted by Dayak Bidayuh community, There are some social values that we can obtain: first, communication between the Dayak people in the ritual, in this case the community united through Gawai. Second, Gawai has the potential to be developed into tourism to increase local revenue and introduce the culture of Dayak Bidayuh to foreign tourists. Third, maintaining the values of local wisdom in order to build unity, as an ancestral heritage that must be preserved. It is so important, why? Because when an Indonesian citizen living in the border area were asked "Where would you rather be, a

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citizen of Indonesia or Malaysia?" The answer was "It is not a problem for me to be a citizen of Indonesia or Malaysia, the important point is the place (ground) where I live now". The meaning of the answer is that both soil and ancestral culture has a higher value than a citizenship. Gawai is a heritage that is owned by Dayak Bidayuh community that must be protected.

Majority of people lived in Kampong Gumbang are clan of Dayak-Bidayuh. Kinship between clan members continue to be maintained until now, even though they were in two separate areas for political (state). If there is a sick relative or a member in adversities, they will visit each other without regard to nationality. Because in the perspective of the Bidayuh / Bedayuh community, communal land inherited from their ancestors already existed before the emergence of countries (Indonesia and Malaysia), because the state is not entitled to limit the kinship that has lasted since a long time ago. “Bulan lalu saya pergi ke district Bau di Sarawak untuk mengunjungi famili saya di sana yang melangsungkan perkawinan anaknya. Tidak ada hambatan saat kami melintasi pos perbatasan Malaysia karena mereka (polisi di pos perbatasan) sudah mengerti maksud dari kunjungan kami ” Last month I went to the Bau district in Sarawak to visit my relatives who helld their marriage. There are no barriers when we cross the Malaysian border posts because they (the police at the border) already understand the purpose of our visit. (interview with Mr. Nogian, Head of Jagoi village, 12/6 ) “Kakek saya dulu berasal dari Sebujit Atas. Ketua adat Sebujit adalah cucu sepupu saya. Kami masih bersaudara. Kalau saudara-saudara saya dari Sebujit datang ke Sarawak, kami bisa membantu mereka mencari pekerjaan di sana. Tolong menolong seperti ini sudah berlangsung sejak dulu ”. My grandfather used to come from Sebujit Atas. Sebujit indigenous leader was the grandson of my cousin. We're still brothers. If my brothers from Sebujit come to Sarawak, we can help them find a job there. Helping each other has been going on since long time ago. (interview with Mr. Thomas, head of Padang Pan indigenous, district Bau, Sarawak, 15/6 ) Indonesia and Malaysia. We are unity in diverse. In our Bidayuh people perspective, Indonesia and Malaysia is one, and I believe the president of Indonesia will maintain Bidayuh Dayak culture-as has been demonstrated by placing a custom home (Baluk) in Jakarta (TMMI), ( piece of welcome speech from dato’ Saputa Lubis in Gawai Nyobeng event Sebujit, 15/6 )

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This kinship was proved during the Gawai ceremony in the village Gumbang, Sarawak- Malaysia. As said by Mrs. Oli (interview June 2, 2016), she said: My family comes from Seluas. I followed my husband to live in Sarawak for 15 years. My children can go to school for free here. But I did not change citizenship. Later, I will let my children to choose for themselves when they grown up. I keep my relation with all the family in Indonesia. We are relatives. From interviews and observations, its prove that there is peace and social harmony that occurs in border communities Indonesia - Malaysia, especially the Jagoi Babang West Kalimantan Indonesia and Gumbang-Sarawak, because they are relatives of the Dayaks. The descent is what makes them stay in kinship ties despite their differences background country and peace in the border can be achieved. Based on the results of this study, it may be concluded that social harmonization that occurred in the community of the village Gumbang, District Bau, Sarawak, Malaysia and in the district Jagoi Babang, Bengkayang, West Kalimantan, Indonesia is because of their kinship. descendant of Dayak Bidayuh is what makes their kinship still be maintained despite their different countries. Public relations between Jagoi Babang and Sarawak people is harmonious. This harmonious life can not be separated from the bond called social capital. The elements of social capital such as trust, norms and networks is proven to work in the life of society harmonization in Indonesia-Malaysia border.

Trust is an important element in the implementation of Gawai in border communities. It is evident that the interaction of people in Jagoi Babang community with Malaysia community at the border have trust, because they are relatives. Mutual trust happened because they have same feel as descendants of Dayak Bidayuh. This feeling makes trust remained in border communities.

Kinship between the people of Sarawak and Indonesia were seen when Gawai event was held. Both in Indonesia (2015) and in Sarawak (2016). The event brings together family members who split with them because of their activities in the respective countries. However, a sense of trust between them still maintained, it was seen from the way they speak, and give attention to each other at the event. They talked to each other and provided good food to be eaten on the spot or take home.

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Trust informally can be implemented by the border communities of Malaysia and Indonesia. This is because they feel as one family of Dayak ethnic descent. Results of interviews with Mr. Jahin in Sirikin, June 2, 2016. He stated:

I am renting out a room of my house for the merchants from Seluas and Jagoi Babang. They left their wares at my house just like that. They believe that nothing will be lost. They will come back every monday and saturday to sell it at Sirikin market. We are the descendants of Dayak even though we have different background countries. So, we were actually relatives. (Translated to English).

Formal implementation also can be seen from the transaction in the office of immigration and border checkpoints. When the soldiers checked Dayak descent, the examination is not too tight because they knew each other, but if the soldiers checked non-Dayaks such as Malays then they will do it strictly.

From the above phenomenon, it can be concluded that the trust can be proved in formal and informal situations. Distrust can also occur in formal and informal situations, if it not in a tribe. Thus, Gawai is an evidence of trust between citizens across the countries.

5. CONCLUSIONS AND SUGGESTIONS Based on the results of this study, it may be concluded that social harmonization that occurred in the community in the village Gubang, District Bau, Sarawak, Malaysia and in the district Jagoi Babang, Bengkayang, West Kalimantan, Indonesia is because there is a kinship and trust concluded in the Gawai ritual connducted every year. The ceremony performed alternately every year to enable the exchange visits between people in both countries. Gawai is one tradition or culture that can provide social harmonization between two citizens, Indonesia and Malaysia. Gawai also make the connection between people separated by states remain intertwined.

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