Learning from the Socio-Religious Integration in Solor Village Irene Ludji dan Mariska Lauterboom

LEARNING FROM THE SOCIO-RELIGIOUS INTEGRATION IN SOLOR VILLAGE INDONESIA

Model Masyarakat Harmoni dalam Integrasi Sosio-Religius di Kampung Solor

IRENE LUDJI dan MARISKA LAUTERBOOM

Fakultas Teologi, Universitas Kristen AbstrAk Satya Wacana Bangsa Indonesia dengan semboyan Bhineka Tunggal Ika adalah bangsa yang meyakini Jln. Diponegoro 51-60 Salatiga Jawa Tengah – 50711 keindahan kemajemukan sebagai modal utama membangun persatuan.Oleh sebab itu, Telp. dibangunnya relasi yang menghasilkan integrasi sosial seharusnya bercirikan penerimaan e-mail: [email protected] dan penghormatan atas pluralisme dan kesediaan untuk belajar dari kemajemukan tersebut. dan mariska.lauterboom@staff. Sayangnya, semakin tingginya angka konflik akibat ketidakmampuan masyarakat untuk uksw.edu bertoleransi terhadap perbedaan membuktikan bahwa identitas diri bangsa menjadi kurang Naskah diterima : 30 Januari 2015 kokoh. Jelas bahwa ada kebutuhan untuk menguatkan kembali identitas bangsa lewat Naskah direvisi : 23 Maret – 2 April langkah-langkah strategis yang sistematis, terarah, dan terpadu agar ke-diri-an bangsa 2015 dapat kokoh kembali, salah satunya adalah dengan belajar dari integrasi sosial yang terjadi Naskah disetujui : 23 Juni 2015 di beberapa tempat di Indonesia, seperti misalnya di Kampung Solor, Kota . Di tengah berbagai konflik bernuansa SARA yang terjadi di Indonesia relasi kaum pendatang dan pribumi sebagai model kehidupan masyarakat yang harmonis di Kampung Solor menawarkan suatu alternatif integrasi sosial yang dapat terjadi di bumi Bhineka Tunggal Ika. Inilah fokus penelitian ini, yang dengan format deskriptif-kualititatif bertujuan menganalisa isu strategis integrasi sosial antara kaum pendatang dan pribumi dengan agama dan latar belakang kebudayaan yang berbeda. Berdasarkan hasil penelitian ditemukan bahwa warga Kampung Solor berhasil membangun model kehidupan yang harmonis karena dalam menghadapi kenyataan multikulturalismenya, mereka masih terus mengandalkan nilai agama dan budaya yang luhur. Kampung Solor adalah bukti bahwa integrasi sosial yang harmonis dapat terjadi ketika kelompok masyarakat menghargai keberagaman dan memandangnya sebagai kekayaan yang harus dijaga bersama. Kata kunci: integrasi sosial, agama, relasi dan perubahan sosial, masyarakat harmoni, multikulturalisme.

AbstrAct The Indonesian nation with the motto “Bhineka Tunggal Ika” (Unity in Diversity) is a nation that believes in the beauty of pluralism as the primary model to build unity. Therefore, in building relationships that produce social integration, it should be characterized by acceptance and respect of pluralism and a willingness to learn from this pluralism. Unfortunately, the increasing number of conflicts results in the inability of society to tolerate differences, as seen in the nation’s self-identity becoming unstable. It is clear that the national identity needs to be reinforced through strategic steps that are systematic, clear-cut, and integrated, so that the national unity can be strongly united again. One of the ways to accomplish this is by learning from social integration that occurs in various locations in Indonesia. One such place is in Solor Village, Kupang. In the midst of various conflicts that center on ethnic groups, race, religion, and class issues in Indonesia, the relationship between the indigenous people and newcomers in Solor Village offers an alternative of social integration that can occur in this “Unity in Diversity” nation. This is the focus of this research, which uses a descriptive-qualitative format to analyze social integration strategic issues between newcomers with different religious and cultural backgrounds from the native inhabitants of Solor Village. The research shows that Solor Village residents succeed in building a harmonious life because in facing multiculturalism, religious and cultural values play an important role. Harmonious life in Solor Village confirms that social integration build on respect to pluralism is possible. Keywords: social integration, religion, relationships and social change, harmonious society, multiculturalism. 43 Analisa Journal of Social Science and Religion Volume 22 No. 01 June 2015 halaman 43-56 introduction worthy of being asked about its legitimacy. Can Indonesia still be heralded as a nation which “Bhineka Tunggal Ika” (Unity in Diversity) has “unity in diversity” as its national motto if is a national motto that is held in high esteem it cannot be realized in the lives of its citizens? in Indonesia. This term comes from Sanskrit On another side, conflicts between SARA that are language which is translated as “different but ever increasing in number in Indonesia should one”. This motto is appropriate to be used in become a motivational factor for its citizens Indonesia, because it is able to summarize the to return to its disposition to live peacefully in plurality situation that is a part of the national diversity and respect differences. How can this richness by focusing on the ultimate goal, which be achieved? One of the ways is by ensuring is unity in diversity. The Republic of Indonesia that the social integration process within society earned independence on August 17th, 1945 as a runs smoothly. Social integration is a unifying united nation, due to great support from divers process where all diverse elements in society can societies spread all over regions in Indonesia. be adjusted with one another, so that it produces These diversities include tribes, cultures, harmonious lives. religions, ethics, languages and other factors. In other words, August 17th, 1945, is the prime Solor Village is a densely populated region moment in Indonesia’s social integration as a in Kota Lama Sub-District, Kupang, which has united nation. This event is characterized by a unique aspect in its social integration process. pluralism as a uniqueness of Indonesia which The city of Kupang is the capital of East Nusa must be continually fostered and directed to the Tenggara Province with population coming from ultimate goal of unity as listed in this nation’s different tribes, cultures, and religions. The motto. majority of ethnic groups in Kupang are , Sabu, Rote, and thatmost of them follow Based on the fact of the nation’s lives in Protestant Christian and Catholic. The minority Indonesia, the expectation that it is implicit ethnic groups in Kupang are Javanese, Chinese, in the motto of “unity in diversity” is still far Makassar, Padang. Solor Village is located in from reality. There are various kinds of conflict the middle of Kupang, which is the center of between tribes, religious groups, races, and commerce and business activities. The majority classes (SARA) that proved Indonesia as a of the people in this village follow Islam and they country still impeded in continuing the prime are migrants to Kupang. In Solor village, there moment of social integration. Indonesia has not are two places of worship: a Catholic church fully abled to prove its self-identity as a nation and a mosque. The mosque is one of the oldest that respects diversity and accepts it in unity. mosques in Kupang called Al-Fatah Mosque. The Ministry of the Interior records that from Solor village is part of Kota Lama Sub-District the beginning of 2013 until September of 2013, that geographically is located beside Kupang there were 351 conflicts as a result of the society’s Bay to the north; the south is beside Kota Raja inability to nurture diversity in the everyday life of Sub-District; the east is next to Kelapa Lima Sub- Indonesia. District; and the west is beside Alak Sub-District. Conflicts between SARA in Indonesia show Solor Sub-District is situated in the middle of that there is an urgent need for this nation to live the commerce and business activities in Kupang. through harmony in diversity. Why can this be Therefore, the primary livelihood of residents in considered as pressing need? The reason is that this area is in commerce and fishery. Indonesian citizens cannot live in harmonious The number of migrants who decided to stay social integration. So it is clear that the framework in Solor Village are 50 people per year. With in establishing this country is disintegrating and an area of only 4.34% of all of Kota Lama Sub-

44 Learning from the Socio-Religious Integration in Solor Village Indonesia Irene Ludji dan Mariska Lauterboom

District, Solor Village has a population of 2,951 mental influence (India, China, the Netherlands, people (1,533 males and 1,418 females), and 745 Portugal, Hinduism, Buddhism, Confucianism, families (Badan Pusat Statistik Kota Kupang, Islam Christianity, Capitalism, and others)” 2013). The number of migrants who settle in (Kymlicka, 2002: 8). A discussion about the Solor Village is very high, as about 50% decide to concept of multiculturalism is developed because live in Solor Village. of awareness that individual rights as a citizen does not have cultural differences. In a country, Based on the recorded history of Kupang, the majority and minority groups are subject during the war between the Netherlands and to the same regulations (Kymlicka, 2002: 10). Portugal, the Netherlands brought people from Charles Taylor, in his book Multiculturalism, Solor Island (located to the east of Flores Island). Examining the Politics of Recognition, which Those who were brought over were mostly Islam was published in 1992, opened the door for a and settled in one of the central city areas known discussion about multiculturalism, not just in as Solor Village. As a densely-populated village politics, but also related to culture and philosophy with many activities and the majority of people (Tilaar, 2004: 82). The term multiculturalism being Muslim, Solor is known as a village with itself has experienced developmental stages. In rare conflicts, especially a rare conflict with the the beginning, the term multiculturalism had indigenous people (the majority Christian ethnic two primary characteristics, which were the need groups). Before some migrants from Solor Island for recognition and cultural diversity as well as coming to the village, this area was inhabited by cultural pluralism legitimacy” (Tilaar, 2004: 83). Helong people coming from Semau Island (Soh In its development, the term multiculturalism dan Indrayana, 2008: 19-20). After a number has had at least six characteristics, which are “the of Solor Island residents relocated to Kupang, they formed Solor Village or now known as influence of cultural studies, post-colonialism, globalization, feminism and post-feminism, neo- Solor Village District. In considering this socio- Marxism political economic theory, and post- historical background, the indigenous people that structuralism” (Tilaar, 2004: 84). are meant here are Solor people who formed the village or after they came to Kupang. A multiculturalism mindset also cannot The harmony between the migrants and be separated from the influence of John Rawls’ ideas. In his book A Theory of Justice, Rawls native inhabitants of Solor Village, raises explains his theory about social contract with the various questions as follows; how did they build basic belief that a just society does not only have harmonious lives through diversity? How did the greatest good for the they with different religions and origins build to fulfill the condition of greatest number (utilitarianism). Rawls believes interdependence on one another, so that it can that “a just principle is a common initial position produce a peaceful coexistence? Furthermore, of an individual who is free and rational” (Tilaar, the social integration between the indegenuous 2004: 76). This is a hypothesis in Rawls’ idea that people and the migrants should become a model of harmonious life for the Indonesian nation is supported with a field of ignorance concept. In short, Rawls depicts a social contract as a form of which has the motto “unity in diversity”. justice that is reached through a social integration Social Contract and Multicultural Approach process. In this sense, the individual interaction was not differentiated between classes, social Clifford Geertz, an American anthropologist, status, intellect, ability in society.Each personhas mentioned Indonesia as a country with a complex equal rights and responsibilities. From this anatomy. Indonesia “is not just multi-ethnic situation, Rawls believes distributive justice can (Javanese, , Bugis, Aceh, Flores, Balinese, be born (Tilaar, 2004: 76). and others) but it is also an arena with a multi-

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Although Rawls’ and Taylor’s ideas have relationship between two or more individuals who deficiencies, it has to be admitted that mutually they are influence, change, or repair the behavior the two first thinkers who gave more attentionof another individual or the other way around” to social cohesion and initiated attention to (Waluya, 2007: 3). A social interaction occurs multiculturalism(Ngurah Bagus, 2003: 27). when an individual or a group of individuals “Today’s world demands multiculturalism, experiences social change due to another because humans who are different from one individual. A social interaction process occurs another have to have relationships with one through at least four primary behaviors: imitation, another and have rights to celebrate their own suggestion, identification, and sympathy. When differences” (Ngurah Bagus, 2003: 27). Therefore, these four things occur in a society, the effect all kinds of differences must be respected as that will surface is social change. Social change mutual riches. Indonesian society as a country is “change in the social relationship (change that which is rich in ethnicity, languages, cultures, is desired and change that is undesired) or as religions must strive to foster a peaceful attitude change towards social relationship equilibrium” towards all differences. Lawrence A. Blum, in his (Waluya, 2007: 2). It is clear that social change, book Applied Ethics I, A Multicultural Approach, whether it has a positive or negative effect, as cited by Ngurah Bagus (2003) mentioned occurs with the purpose to ensure equilibrium four different values but strongly related in a of social relationship. Gillin and Gillin as cited multiculturalism concept. Those values are “anti- by Waluya (2007)mentioned that social change racism, cultural diversity, inter-racial community, is “a variation from the way to live that has been and respect towards humans as individuals” accepted, whether due to changing in geographic (Ngurah Bagus, 2003: 28). Multiculturalism does condition, material culture, resident composition not suggest living without differences, where all and ideology, or due to diffusion or new findings differences merge to become one. Conversely, in society” (Waluya, 2007: 19). If this definition is multiculturalism refers to fostering differences accepted, social change is seen as an appropriate that lead to in balance harmony. process from social interaction in society. Two primary subjects in social change are Social Relations, Social Changes, and inner society which experiences social change and Social Integration outer society which influences or encourages the Humans are social creatures. This means that occurrence of social change. Therefore, there are humans need other humans in their environment, internal and external subjects. There are many things in order that it can enrich their lives. Therefore, occured within society and outside society that cause social interactions arise due to human needs to social changes, for example, conflicts, inhabitant be with others. Social interactions between an relocations, new findings, and wars. When social individual with another individual, an individual change occurs, its process goes in stages and along with a group, or a group with another group with special paths. The paths that are maneuvered essentially form social relationships based on the in a general social change process are political values held by the interacting parties. In other organization, religion, economics, education, and words, social relationships are made between two law (Waluya, 2007: 19). Social change that gives or more individuals, where the attitude of one can rise to progress in society has strength to tighten influence, change, or fix the attitude of another relationships between one individual with another individual or vice versa (Hidayati, 2007: 31). individual, an individual with a group, and a group Social interactions can be considered as a key of with another group in a society. A social interaction all social lives in a society (Soekanto, 2005: 60). that ends in a dynamic social relationship produces Furthermore, Bonner, as quoted by Waluya harmonious social integration. (2007) stated that “a social interaction is a

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Social integration as an effect of a social change in a democratic society. In detail, Charles F. process and social interaction can be understood Bachmueller and John J. Patrick as cited in Litaay as a different aspect mixture incident that forms (2011) wrote that four democratic society tensions unity. In Indonesia, these different aspects are are majority rules versus minority rights, freedom found in social diversity, like in religion, culture, versus commonality, freedom versus involvement, tribes, languages, and traditions. The diversity and personal importance versus common good in Indonesia should be viewed as model in the (Litaay, 2011: 68). Knowledge and awareness of formation of harmonious social integration. the four perennial tensions in society try to make Unfortunately, in reality the diverse society in it possible for citizens to be careful in building Indonesia is taken advantage of as an instrument social relations that will result in harmonious to make certain parties exclusive and promote social integration. If the citizens already know individual or group importance. A negative the dangerous potentials in the societal life attitude in addressing diversity as a social fact structure that they adhere to, it is hoped that in Indonesia can cause national disintegration. they will be able to find a way to avoid or prevent The social change process that essentially wants this danger. In the situation of the Indonesian to be directed towards progress instead changes nation, a dangerous potential clearly appears in to regress, as a result of the inability of certain individual or group activities that do not respect individuals or groups to view diversity as a social multiculturalism. Multiculturalism itself is a enrichment(Waluya, 2007: 2). social relationship model that opens a channel for a plurality identity and at the same time links that Harmonious Social Model tie these identities in social integration(Litaay, Besides being considered as social creatures, 2011: 68).. In multiculturalism, citizens are humans are also known as conflictive creatures. heterogeneous, inclusive, united, and not Jean Baechler mentioned that humans are easily influenced by narrow thinking from local actually conflictive creatures, because humansindigenous people and migrants. A plural society possess three sources of inter-human conflictdevelops an attitude of mutual respect, so that it (Litaay, 2011: 67). The first one iscreates desire, harmony which provides prosperity for all aggressive characteristic, and quarrelsome. The its members. Multiculturalism ensures that ethnic second one is a demand to be free. The third groups should be able to live with others side by one is a scarcity of power, respect, and wealth. If side in harmony that is marked by the willingness we admit that humans are conflictive creatures, to respect other cultures(Litaay, 2011: 69). In then we need to also admit that dissention is a individual or group multiculturalism, a cultural part that cannot be willingly part of human lives. identity, respect, and desire to understand and Due to the fact that humans as individuals are to learn about other cultures besides one’s own also a part of a group, it is natural that conflictsculture while respecting the diversity can be found. between groups are a social consequence of social Through multiculturalism, it strives to create a life. David Saxe concluded that relations in social harmonious society as mentioned in the motto interactions have innate conflict aspects that “unity in diversity”, where all Indonesian citizens influence social change (Litaay, 2011: 68). What is respect one another, are open to differences, and meant by innate conflict is dualism between what are willing to learn from differences to develop is desired by society to prevent conflict and what themselves in society as well as the society itself. is produced by an individual in taking advantage of one’s independence. research Method Indonesian society which holds democracy in This research uses an interpretative high esteem in addressing pluralism also needs qualitative method about the social integration of to remember that there is perennial tension migrants and native inhabitants in Solor Village

47 Analisa Journal of Social Science and Religion Volume 22 No. 01 June 2015 halaman 43-56 that is divided into several parts. The first part the sandalwood producing areas. The Portuguese describes the history of the migrants comming to actively sent expeditions to Solor Island, Sumba Kupang. The second part covers the relationships Island, and Timor Island to do commerce between migrants and native inhabitants of Solor transactions by including priests from the Village. The third part describes the harmonious Dominican order to do their missions. Recorded society model between the migrants and native history reveals that the Portuguese are the oldest inhabitants of Solor Village. This research ends Western people to arrive in NTT. Four Portuguese with a conclusion, but not a final conclusion, missionaries: P Antonio da Cruz O P; P Simao; which certainly has the potential to be developed Chagos; and B Alexio arrived to Solor Island in or further researched in an effort to realize social 1561. Being pioneered by P Antonio da Cruz, in integration in a diverse society like in Indonesia. 1566 Lahayong Fort started to be built on Solor Island. The building of Lahayong Fort caused The technique of collecting data from the field concern by the Dutch regarding the regional was done through in-depth interviews, participant autonomy of the sandalwood producing center. observation, documentary studies, and focus group discussion in Kampung Solor, Kupang, Finally, Apolonius Scotte, a Dutch military figure, led an armada to attack Solor Island on April 21, NTT. Interviewed informants were community 1613. This attack resulted in the fall of Lahayong leaders, religious leaders, government leaders, Fort, and Solor Island came under Dutch and people as actors, that includes women, men, control(Soh dan Indrayana, 2008: 2-12). young, old, newcomers and native inhabitants. A Dutch company commerce alliance that was research result adn discussion established in 1602 in Batavia called Vereenigde Social Contract: History of Migrants to Oost Indische Compagnie (V.O.C), tried hard to Kupang and History of Solor Village compete with the Portuguese commerce tactics. The origins of Kupang originated with The Dutch wanted to move the control center the arrival of Helong tribe/peoples, who were from Solor Island to Kupang, because it was a the Timor mainland founders and the firstmore strategic position to facilitate its commerce inhabitants of Kupang. During the colonial rule business. One of the materializations of the Dutch of the Portuguese and the Dutch, the Timor effort to relocate its control from Solor Island to mainland was known as being a sandalwood Kupang was the relocation of the inhabitants producer that had high value in the commerce of Solor Island to Kupang during the time of world. It is not surprising that the colonizers VOC(Luitnan, 2012: 157-159). Interview with one competed with one another to find sandalwoodof the key informants revealed that the person by controlling the commerce route by forming who was sent by the Dutch from Solor Island to colonial regions to strengthen their positions. Kupang was Atu Laganama (he came from East Sandalwood itself is a valuable commodity Solor - 1749-1802). He actively spread Islam because of its fragrance and because it could be religion in Kupang by establishing the first mosque processed to become fragrant oil, accessories, and became an Islamic spiritual leader (Imam) in and valuable instruments for European kings Solor Village and Batubesi Village. Atu Laganama and princes. Sandalwood as a desired economic was also a brave fighter who was chosen by the commodity motivated Portuguese traders to Dutch to begin his political expedition to Kupang look for information about the regional sources by going to war with the Portuguese. of sandalwood production(Soh dan Indrayana, Atu Laganama, a local hero from East Solor 2008: 1). Island, along with his troops, under the control After Malacca fell and controlled by Portugal of the Dutch succeeded to strike a blow to the in 1511, Portuguese merchants came directly to Portuguese through their retreat to the border

48 Learning from the Socio-Religious Integration in Solor Village Indonesia Irene Ludji dan Mariska Lauterboom

(Kefa). In his struggle to push the Portuguese Sumatera, , and others) and religions to the border, Atu Laganama and his troops (Islam, Hindu, Christian, Protestant, and recuperated to eat and drink in an area (now Catholic). In general, they are migrants who Oeba). According to historical accounts believed decided to live in Solor Village, which is one of the by Solor Village residents, at that time it was not economic centers in Kupang, because they make easy to find drinking water. So Atu Laganama took their livelihoods as merchants and fishermen. In a spear and stabbed it in the ground. At that time, Solor Village, there are inter-marriages between water suddenly spouted out. The place where the various ethnic groups and religions that result in water came out was called Waiba, which means the formation of a collective self-identity of the spring water in Solor language. Over time, the individual majority and families that live in Solor name Waiba has changed to become Oeba by the Village. As an example, one of the Islamic religious migrants from Rote, because oe means water in leaders who livesin a neighborhood unit (RT) 12, Rote language. Solor Village District, explained his self-identity by revealing the ethnic and religious diversity in On behalf of the success of Atu Laganama and his family. He has a wife from the Rote tribe; he his troops, the Dutch awarded him with land near has a father who had a Catholic background and the coast, because the majority of Solor residents then changed to Islam; his mother is a Protestant worked as fishermen on Solor Island. After that Christian; he has a cousin who used to be the head time, Atu Laganama and his companions who of a church synod in Kupang; his a step-brother came from Solor Island decided to settle in is a preacher; and he has a child-in-law who is Kupang and build the Solor community. At that Protestant Christian. This kind of a multicultural time, only people who came from Solor could live and be accepted in Solor Village. Despite that, in identity is easy to find among Solor Village residents. As mentioned in the literature review, line with development over time, the Solor Village Charles Taylor (1992) stated that multiculturalism area that was also the biggest fish market (old) in had two primary characteristics, which were the Kupang developed to become a plural community need for recognition and cultural diversity cultural because of the number of migrants who settled pluralism legitimacy(Tilaar, 2004: 82). These two there. This was the first moment where migrants characteristics can be found among Solor Village and new comers establish a life together in Solor village. Together they construct the basic rules residents. The inter-marriage process influences the formation of harmonious lives between for Solor Village social contract. As mentioned residents of Solor Village through a process that above, Rawls depicts a social contract as a form of cannot have a clear line drawn between tribe A justice that is reached through a social integration and tribe B; all individuals are a unique mixture process where an interactive individual does from various ethnic and religious backgrounds; all not differentiate between classes, social status, individuals possess a collective identity. Besides intellect, ability in society; along with determine that, the inter-marriage relationships between rights and responsibilities(Ngurah Bagus, 2003: ethnic groups and religions produce a feeling of 27). In today’s time, the original inhabitants who belonging between individuals, because they feel came from Solor Island are rarely found in Solor they are a part of different religions and ethnic Village. Usually only the offspring of those who groups. first came from Solor Island to fight with Atu Laganama can be found. The social life in Solor Village was also tested against conflict. For instance, during the Multiculturalism: Context of Inhabitant interview, it was revealed that in the G 30 S PKI/ Life in Solor Village communism period, some community figures The residents who settle in Solor Village whowill be kidnapped in Solor Village received consist of various ethnic groups (Javanese, full protection from the residents with different

49 Analisa Journal of Social Science and Religion Volume 22 No. 01 June 2015 halaman 43-56 religions and ethnic background, because of the in commerce, the residents would experience close and friendly relationships and feeling of difficulties. This is supported by during the inner group identity. A similar thing was also two weeks of the 1998 conflict in Kupang, all seen during the uprising in December of 1998, as of the commerce businesses that were run by induced by the uprisings in Jakarta and Poso. On newcomers could not operate, so the residents November 30, 1998, Solor Village became a target could not fulfill their basic household needs well. of an uprising by provocateurs that came from This experience gave rise to the awareness that outside of Timor Island. This effort failed and living together harmoniously is a necessity. As a could be neutralized quickly, because of the unity response to the Solor Village residents’ concern between Solor Village residents who prioritized after the 1998 conflict in Kupang, a Religious regional peace. The Solor Village residents look at Assembly Harmony Forum was formed and is all of their members as a part of their community; still in operation until now. community values are held in higher esteem compared with individual values. National values Harmonious Societal Model: Newcomers which are reflected in Pancasila (the Indonesian and Indigenous People in Solor Village state philosophy) also influence the ability of In order to maintain harmonious relation- the social community in Solor Village to build ships, the social community in Solor Village holds harmonious social lives. As a nation, Indonesia is various supporting activities like helping to build a believed to be constructed as a result of the work place of worship (churches and mosques), helping of many ethnic groups and religions. The majority to clean and maintaining places of worship during of the population in Solor Village is Islam and important religious days (Muslims help to clean according to the inhabitants, the majority group and maintain churches for Christians and Easter is responsible for the minority groups. One of the celebrations, while Christians help to clean and Solor Village societal figures stated that “being to maintain mosques during Ramadan month part of the majority group does not mean that festivities and Lebaran), as well as sharing Society the group is on top and can dominate arbitrarily, Empowerment Organization (LPM) activities like rather being part of the majority group means resident counseling, PKK, Posyandu (integrated you have to be responsible for those who are in health posts), and Mosque Teenagers that are all the minority groups.” joined by residents from various ethnic groups Most of the migrants who entered Solor and religions. Village and then became permanent residents Social integration has occurred in Solor come from Island and are Islam. Solor Village Village between newcomers and indigenous is a desirable location for migrants because it is people, between various ethnic groups, and situated in the middle of the city. Besides, this between people from various religions. This town is safe and easy to find people of the samepluralism that has been created in this area religion. Being located in the middle of the city occurred because there are some meeting and makes it easier to conduct economic transactions mutual acceptance between indigenous people that generally are the primary means for migrants and newcomers. Baton, a sociologist, revealed to make a livelihood. At this time, there is even a that in social integration there is respect towards night market in Solor Village that is conducted by pluralism as a part of social life. This is seen in the who come from Lamongan and social lives of Solor Village. sell baked fish. The 1998 conflict that occurred In Solor Village, plurality is greatly felt; in Kupang generally also gave rise to new self- however, there are majority groups that are more awareness of Solor Village residents about the dominant in social activities. These groups like importance of having migrants. Without the religion are mostly comprised of Solor Village presence of migrants who primarily are involved

50 Learning from the Socio-Religious Integration in Solor Village Indonesia Irene Ludji dan Mariska Lauterboom residents that are Islamic. The indigenous no limitations in interaction and they are living group feels that they have lived and established together as Solor Village residents. themselves longer in Solor Village, so that As mentioned in literature review, according they are more active in social activities. If the to Bonner, social interaction process occurs approach by Charles F. Bachmueller and John J. through at least four primary behaviors: imitation, Patrick about tensions in a democratic society is suggestion, identification, and sympathy(Waluya, used, then majority rules versus minority rules 2007: 3). When these four things occur in society, can occur(Litaay, 2011: 68). Nevertheless, in this the effect that will surface is social change. The area this kind of tension does not occur. Usually social integration that occurs in Solor Village is a just small tensions occur in Solor Village due to result of solidarity between different newcomers negative behaviors of youths who like to drink and indigenous people. Indigenous people alcohol and get drunk. However, this does not have provide houses and boarding houses for places to much effect until there is aggressive behavior that live and to do businesses. Meanwhile, newcomers disturbs social order. Relationships between the contribute to the economy of the indigenous majority and minority groups are conducted in a people as well as provide new innovations for harmonious way. According to one of the Solor indigenous people to see an economic enterprise. Village residents, the culture that was established Indigenous people who previously were not in Solor Village is a culture that was built together. interested in commerce, now want to partake in There are no particular dominant ethnic groups commerce businesses. At the night market, there or religious groups. In major religious events, the are also indigenous people who sell various kinds residents always visit each other and maintain of food amongst those merchants. Besides from friendly relationships. Mutual tolerance and an economic side, integration is also seen from a respect are part of the culture in Solor Village. religious perspective. As the majority religion in Based on findings in Focus Group Discussion, Solor Village, Islam always respects other minority it can be seen that newcomers and indigenous religions. There are also shop owners along people in this area have an open mindset. Adults the main roads who are of Chinese decent and and children easily understand the meaning contribute to the community activities. Whenever of living together and how to maintain it well. residents want to build a social infrastructure or According to one of the informants, who is to do a social activity in Solor Village, the shop from the Sabu ethnic group, “In the neighbors’ owners always provide assistance in the form interactions, they often ask and are asked to cook of goods or funds. The indigenous residents together on certain religious celebration days, also always maintain security and order around and then the food is brought home to be eaten Solor Village. Many newcomers also provide new together in their respective families.” It is really insight for residents into how to increase their a harmonious lifestyle. There is no individual or prosperity, and indigenous residents allow them group importance in these social interactions; to live in this area. In Solor Village, there are they just think about living together. This reduces various types of characteristics, accents, cultures, tensions in the interactions. A woman in this and viewpoints of people who live together area revealed that during an Easter celebration with a high level of tolerance, so that it forms for Christians, they partake in the festivities and harmonious interactions. It is like a song that watch the Easter parade together on the sides of is played by various musical instruments with a the main streets. During the Imlek celebration, beautiful symphony. These differences are able to they are also willing to watch the Barongsai convey harmony. (Lion Dance) and other activities. Next, during the Idul Fitri celebration, they are also visited by In Solor Village, the residents always have and congratulated by other residents. There are an attitude of mutual respect;therefore it creates

51 Analisa Journal of Social Science and Religion Volume 22 No. 01 June 2015 halaman 43-56 harmonious lives that result in social well-being religion. They are all immersed in happiness until for all residents. Pluralism is a richness that cannot the event finished. Lego-lego is a kind of dancing be denied. People should be able to live together in in a circle that is found in most regions of NTT. harmony that is based on tolerance and the desire The social integration in Solor Village becomes to respect others. Unity is not a hindrance, but a strength for social development. Besides, this can bridge to connect one individual with another assist the government in maintaining stability. individual. Assimilation through marriage is one of According to the Solor Village Head, whenever the reasons accepted in Solor Village. Acceptance the village district wants to hold counseling or of newcomers without differentiating those from another social activity, they just need to confirm one ethnic group or religion is a characteristic to the heads of the neighborhood units (RT), of the openness of indigenous people in that and all of the residents will be actively involved. area. Building a harmonious lifealong with the Independence Day activities are always enlivened feeling of togetherness, tolerance, and respect is a by the community together. There is a community richness that makes the social interaction in Solor service activity to clean the environment that Village even richer with color and flavor. These also involves all of the residents. There is no differences have united all residents of Solor domination from a certain majority group; rather Village. This harmonious society was born from togetherness is felt as a big family of Solor Village. diversity. The differences become strength to complete and Social interactions in Solor Village are complement each other. positive. Social interactions end in dynamic social Whenever there is a threat, conflict, or tension relations and create harmonious social integration. in the community, the roles of the government, Diversity is viewed as a model that forms social community leaders, and religious leaders become integration. Differences become ingredients to very important. When SARA issues infiltrate bind lives that are full of an attitude of respecting Solor Village, the community and religious others. This is not just a false sense of respect leaders will meet together and try to maintain in interacting. There are no hidden meanings in their unity. When this happens, all residents will their action. All social activities are done because work together to create a conducive atmosphere of a shared awareness and need. During certain in order to create a unity. Thus, there were no religious celebrations, they celebrate together social tensions that arose in Solor Village during and pray for the well being of all people. When a the 1998 conflict. The religious and community resident is grieving, other residents will visit the leaders still acted as a role model to protect the person and show support. When a thief breaks into harmonious climate in this region. Several places a resident’s home, the surrounding residents will of worship for Christian, Catholic, and Moslem assist them. There is an atmosphere of respecting were also protected by the Solor Village residents. and appreciating others through ethnic groups Religious activities do not disrupt social activities. and religions in this region. The government has an administrative function During Focus Group Discussion, informants by providing information, data, and other things, revealed that togetherness is also seen when but it does not conflict with other social activities. there is a wedding event. At the night time after a Plurality will only appear in government marriage ceremony, commonly called pica bok, all administrative data, but unity will appear in the of the residents gather at the reception event and shared lives in Solor Village. do a lego-lego dance until late night or morning In general, the harmonious model shown hours. Males, females, children, and even older by Solor Village residents was born from the people will attend together in a joyous occasion ideal values that they believe in and are applied without differentiating between ethnicity or by all residents, whether they are newcomers or

52 Learning from the Socio-Religious Integration in Solor Village Indonesia Irene Ludji dan Mariska Lauterboom indigenous residents. From these values arise Informant added that “Islam itself is positive interactions that lead to the formation of a rachmatan lil alamin, which means to bring harmonious community. Whenever a harmonious mercy or peace.” Therefore, in principle, in Islam community is formed, the next needed effort is to or any religious teachings there is always peace. maintain the values to ensure there is effective Islam does not teach about malice, jealousy, or regeneration to protect the harmony. anger. With that in mind, for children, parents, friends, relatives, and other people, you should In building a harmonious community in strive to create peace. According to one of the Solor Village, there are several values that have religious leaders, a respectful attitude in Islam become the foundation, so that plurality can be can be seen through the statement, “My religion maintained. Based on interview, Focus Group is my religion. Your religion is your religion in Discussion, and observation while conducting the worship. Nevertheless, in daily interactions we research, several values are seen as being sources do not have any problems.” Having tolerance and of strength in building a harmonious society. mutual respect in following a religion will result These values are divided into two big groups: in harmonization in living together. individual resident identity-based values and common values built within the community. One legacy in the teachings of Prophet Muhammad SAW is, “Not Moslem, not you from The individual identity-based values are my people, if your neighbor is not safe, from your based on Islamic religious teachings. Islam mouth change it.” This legacy teaches that in religion demands all its practitioners to engage order to be considered a Moslem you have to live in ukhuwa. Ukhuwa means fellowship and unity. in tolerance as a part of performing your religious According to one of the religious leaders, it is a sin worship. In building transcendental relationships, whenever an individual does not create ukhuwa. worship has to be performed in an organized Next, he also stated that in Islamic teachings manner. Meanwhile, social relationships with there is a verse which says, “Work for yourself as one’s neighbors and the people around you have if you will live forever, and work for your afterlife to be harmonious. as if you will die tomorrow.” This verse states that human activities in the world are a path to work One of the religious leaders added that in for God. Therefore, you should always maintain Islamic teachings there are two rules: the firts ukhuwa to do God’s work. Ukhuwa will give is praying to God, and the second is interacting birth to solidarity, live, and compassion to help with our fellow humans. The term human is used others by living together. Religion is a primary to refer to people in general, but he considers it source in teaching individuals to feel that other from a certain religion or ethnic group. These two humans are their brothers and sisters in living rules have to be in balance. By following Islamic in unity. Only humans are always trapped in teachings, all people must worship God in the aggressive attitudes, which can result in tensions proper way and always do good deeds for other in the social environment and disrupt the unity people. So you cannot pray well and fervently, but that was created. Personal or private desires (in in social life you have feeling of jealousy and spite Arab language called nafsi) must be discarded. towards other people. Conversely, you should not Islam forbids living for oneself; you must always just do good deeds to others, but be adverse to try to maintain unity. Striving for ukhuwa is a God. This results in an imbalanced worshipping. way to eliminate nafsi from within oneself. This Balance will show a human’s earnestness in confirms that in community formation, “religion worshipping God. can be a force that deeply influences personal and These values are not just in Islam. They are community life” (Prema Kurien, 2014) also found in other religious teachings. Every

53 Analisa Journal of Social Science and Religion Volume 22 No. 01 June 2015 halaman 43-56 religion teaches to respect others. Christian maintain togetherness. Informants revealed that teachings say that you should forgive others, a shared life value was given by the father when he which is taken from Jesus Christ’s teachings was still alive,and that advice is still remembered about compassion. Buddhist teachings deal and carried out until now. Parents strive to keep with balance, while Hindu teachings are about their children away from a life that destroys modesty. Every religion guide people to interact solidarity. Besides receiving advice from parents, with others in harmony. children are also taught about the meaning of life together through religious activities like In addition to values based on religious Islamic studies. According to one of the religious identity, there are also general values built by the leaders, children are not just trained to read the society. The Solor Village residents hold family Al-Quran. They are also instructed about the values in high esteem. Having an awareness advantages of living together and tolerance as of being a family with differences will create. the teachings of Prophet Muhammad. In other Marriage assimilations make Solor, Sabu, Rote, words, harmonization will continue to be passed Timor, Makassar, Javanese, Padang, and other on to the next generation in the Solor Village ethnic groups in Solor Village feel that they are environment. part of a big family. A child will listen to advice and warnings from an older. Residents wanting conclusion to help others are seen in every interaction. An informant mentions that he often assists other By discovering and understanding the residents who are suffering from having troubles conditions that cause social interactions in a in their houses. He is always willing to lend his society, an effort can be made to foster the nation and the society. As one of the effects of social car to be used for various purposes. This confirms “collective identity occurs when individuals interactions that occur in society, especially organize themselves as belonging to a deprived between newcomers and indigenous people in group and therefore are able to relate to others Solor Village in Kupang, it has certainly become with a sense of shared circumstances” (Mayan, a model for social harmony relations in a 2013: 19). pluralistic society in Indonesia. By learning from these Solor Village residents, there are several Beside family values, there are also openness important things that have to be given attention values. The heads of neighborhood units (RT) by all parties, in an effort that it leads to national and district units (RW) do not experience any integration and a harmonious society. difficulties in holding shared social activities, like community service or other activities. This Firstly, all elements in society play is due to the fact that all families and individuals significant roles. These societal elements consist are open and encouraged to contribute in each of community leaders, religious figures, and social activity. Whenever there is a problem certainly all its citizens. When all parties realize in a certain environment, openness will be the their respective roles and responsibilities, harmony will be created in every relationship determining factor in finding a resolution. In addition, indigenous residents and newcomers established. Secondly, religious values are always apply this value. Openness has become still powerful as a social control in a pluralistic a characteristic in living with one’s neighbors in society. Here, religion is not seen as a cause of Solor Village. Being one big family has enabled disintegration; conversely religion is a source of them to get past differences amongst themselves. mutual values and life motivations in ukhuwah or unity and love. Thirdly, it has to be admitted These values are taught to each generation in that economic factors also play an important role the same way. Parents told these values to their in the social harmony of Solor Village residents children by giving advice to stay as a family and to in Kupang. The residents earnestly realize that

54 Learning from the Socio-Religious Integration in Solor Village Indonesia Irene Ludji dan Mariska Lauterboom when a conflict occurs, like the 1998 conflict, all Eka Darmaputera. 1995. Teologi Persahabatan community economic activities will be stalled, antar umat Beragama, in Karel Erari and it will certainly be disadvantageous to the et al. Keadilan bagi yang lemah, Buku continuation of their own social life. That is the Peringatan Hari Jadi ke-67 Prof. Dr. Ihromi, reason why a conflict has to be minimized or MA.Jakarta. resolved using a better way to build harmonious Forum Rektor Simpul Jawa Timur. 2003. Hidup social life. Berbangsa: Etika Multikultural. Surabaya: Fourthly, the socialization of values from one Yayasan Bhakti Persatuan, Universitas generation to another generation is an important Surabaya. thing that must be done to make social integration Harold Coward. 1994. Pluralisme, Tantangan lead to a harmonious society. Solor Village Bagi Agama-Agama. Yogyakarta: residents really respect the traditions and cultures that have been passed down from their ancestors, Kanisius. especially related with shared life values. The Hans Kung and Karl-Josep Kuschel. 1999. Etika socialization of these values is certainly supported Global, translated by Ahmad Murtajib. by the good relationships between the young Yogyakarta: Pustaka Pelajar. generation and older generation in Solor society. H A R Tilaar. 2004. Multikulturalisme: Tantangan- Through inter-generational activities, shared life Tantangan Global Masa Depan values are passed down from one generation to another generation, besides through the residents’ dalam Transformasi Pendidikan Nasional. respective internal families. Jakarta: Grasindo. These four factors must be continually JeanJacques Rousseau.1986. Kontrak Sosial. observed and developed within the social Jakarta: Erlangga Publishing. interaction process in society that might lead to J Neil Smelser. 1962. Theory of Collective integration. These four factors are also essential Behavior. New York: The Free Press. for Solor Village residents, which will certainly become a consideration or even a model for John Rawls. 2006. Teori Keadilan.Yogyakarta: otherplural societyin Indonesia. Pustaka Pelajar. Khairul Hidayatiet al. 2007.Sosiologi. Jakarta: references Erlangga Publishing. Arries Ishak Luitnan. 2012. Koepang Tempo Kurien Prema. 2014. “Immigration, Community Doeloe. Jakarta: Ruas Publishing. Formation, Political Incorporation, Bagya Waluya. 2007. Menyelami Fenomena So- and Why Religion Matters: Migration and sial di Masyarakat. Bandung: PT. Setia Purna. Settlement Patterns of the Indian Diaspora”. Daniel Sparringa. 2005. Multikulturalisme Sociology of Religion.Published by Oxford sebagai Respon Alternatif terhadap Politik University Press. 2014. Identitas dan Resolusi Konflik yang BersifatLawrence A Blum. 2001. Antirasisme, Transformatif: Sebuah Perspektif Sosiologi Multikulturalisme, dan komunitas Antar- Politik. Paper that was conveyed in a course Ras: Tiga Nilai yang Bersifat Mendidik bagi and short training about human rights and Sebuah Masyarakat yang Multikultural. democracy that was held by CESASS-UGM In L May et al., K. Wong (Peny.) Etika in coordination with NCHR-Oslo University, Terapan I, Sebuah Pendekatan Multikultural Norway, Jogjakarta, 28 November-2 (terjemahan). Yogyakarta: PT Tiara Wacana. Desember 2005.

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Manuel Castells. 2003. The Power of Identity. Theo Litaay, et al. 2011. Buku Bacaan Pendidikan Malden, MA: Blackwell Publishing. Perdamaian. Salatiga: Satya Wacana Christian University. Maria Mayan, Alina Turner, Lucenia Ortiz, Jessica Moffatt. 2013. “Building a Will Kymlicka. 2003. Kewargaan Multikultural. Jakarta: LP3ES. Multicultural Coalition: Promoting Participation in Civic Society among Ethnic Minority Z Andre Soh, Indrayana, N D K Maria.2008. Communities”.Canadian Ethnic Studies.Vol. Timor Kupang: Dahulu dan Sekarang. 45. Jakarta: Kelopak Foundation. Paul F Knitter. 2003. Satu Bumi Banyak Agama: Websites Dialog multi-agama dan tanggung-jawab global,translated by Nico A. Likumahuwa. Kemendagri, Ini Dia Data Konflik Sosial, taken Jakarta: BPK Gunung Mulia. from http://www.widyaiswarakemendagri. org/2013/09/ini-dia-data-konflik-sosial-di. Soerjono Soekanto. 2005. Sosiologi Suatu html, Tuesday, 5 November, 2013. Pengantar. Jakarta: Divisi Buku Perguruan Badan Pusat Statistik Kota Kupang, Kecamatan Tinggi PT Raja Grafindo Persada. Kota Lama Dalam Angka, 2013, taken from http://kupangkota.bps.go.id/ publikasi/2013-kda%20kota%20lama/, Tuesday, 5 November, 2013.

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