Article

Komunitas: International Journal of Interethnic Interaction Indonesian Society and Culture 9(2) (2017): 302-310 DOI:10.15294/komunitas.v9i2.10719 Pattern in © 2017 State University, p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Island http://journal.unnes.ac.id/nju/index.php/komunitas UNNES JOURNALS

Titiek Suliyati1, Yety Rochwulaningsih, Mahendra P. Utama

1Department of History Faculty of Humanities Diponegoro University, Indonesia

Received: March 2016; Accepted: August 2016; Published: September 2017

Abstract This article discusses the interaction patterns in inter-ethnic life that inhabit Karimunjawa which is known to be very heterogeneous. Heterogeneity of Karimunjawa is not only seen in terms of the origin of the mi- grants, but also language and religion. There are nine ethnics, but three main ethnic inhabit Karimunjawa are, Javanese, Madurese and Buginese. Each develops different interaction patterns according to their ethnics. Nonetheless, the social values shared make Karimunjawa communities can live in harmony. They are af- fected by their perspectives on the sea as a common property right that can be used together regardless of the ethnic background and origin. Therefore, the pattern of harmonious interactions tolerates each other in equal style characterizing the community in Karimunjawa.

Keywords interaction patterns; inter-ethnic; heterogeneous; island community; karimunjawa

INTRODUCTION the north coast of Javanese. This is possible because it is able to provide drinking water Karimunjawa is a sub district located in Je- and other foodstuffs. In addition, this archi- para district, Central Javanese Province. The pelago is also a resting place from the tra- distance between Karimunjawa and veling between the north coast of Javanese city is approximately 45 nautical miles (± and the south coast of . Initially, 90 km) by sailed through the Javanese Sea. they came and then settled in Karimunja- Karimunjawa Sub District has a land area wa, so they can be called as a maritime tribe of 7,120 ha in the form of lowlands and hills or ethnic group. Maritime ethnic in Kari- (Pemerintah Karimunjawa 2014). As an ar- munjawa islands is very heterogeneous as chipelago, Karimunjawa sub district has it comes from diverse ethnic backgrounds, great sea potential because most of its terri- namely the descent of; Buginese, , tory is in the form of sea. Thus this archipe- Mandarese, Bajauan, Banjarese, Butonese, lago area has potential both in land and sea. Madurese, and Javanese (Rochwula- One thing that is also very interesting is that all the people are migrants. There is Corresponding author no native of Karimunjawa. At first, Karimun- Jl. Prof. Soedarto, S.H. Tembalang, Semarang Central -Indonesia jawa was a stopover and resting place for sai- Email lors and traders who were on trading along [email protected] 303 Titiek Suliyati, Interethnic Interaction Pattern in Karimunjawa Island ningsih 2012). Nonetheless, the dominant ucts. This is because agriculture produces ethnic is; Javanese, Madurese and Buginese. less satisfactory results. Another source of In the development, they experience chan- income is derived from a sideline business ges both in the field of socio-economic and such as making coconut oil, weaving mats, socio-cultural. An illustration of multieth- handyman, labor services, business accom- nic community living in Karimunjawais Bu- modation and much more. Residents of ginese community. If it is viewed from the Javanese tribe have a culture of communal background of cultural and economic acti- work and a deep-rooted kinship system, as vity, most of the Buginese are not sailors or well as other maritime ethnicity. It is char- fishermen, but merchants. This is different acterized by sambatan tradition with vari- from the Mandarese who dominantly sail ous terms, namely the system of communal and has a livelihood as fishermen. Therefo- work in order to build a house, help people re, the trade by Buginese tribe is conducted who have events or celebration, clean villag- using the sea route, consequently they also es, mosques, and other means (Endraswara have to master the sea trade route. In the 2010). end, they are known as sailors (Pelras 2006). Nowadays, the descendants of Madu- In overseas, they are known as people who rese community generally have a livelihood have high work ethic and a hard worker. It as fishermen, raise cows, goats, and make is not infrequently that we see Buginese tra- dried or salted fish as a product of domes- ders who success overseas (Paeni 1995). As tic industry. Migrants from Madurese ethnic a nomadic ethnic, Buginese always hold the group come due to soil condition in Madura philosophy that has been taught by their pa- island which are difficult for agriculture. rents and ancestors (Kesuma 2004). Some This has encouraged the residents to leave philosophies which are still held in the life their place of origin with the hope of getting of Buginese community is palettui alemu a better life in other sectors (Syamsuddin riolo tejjokamu. It means that if you want to 2007). go abroad, you should know or make sure Meanwhile, gene- of a place where you go as well as the social rally working as fishermen, raising cattle environment and local culture. The nomads for beef and goats, running home industry must have confidence that if they live over- in making dried fish or salted fish. Madure- seas they are able to blend with the local se ethnic groups came to Karimunjawa due environment (Hamid 2005). In addition, to difficult condition of homeland origin in the Bugis people have social network estab- Madura as agricultural land. They left Ma- lished and developed among them as a suc- dura island to hope that they can obtain a cessful immigrant has strongly established. (Muhammad, 2016). better life in Karimunjawa. Today, the Buginese communities Thus, the Karimunjawa Islands have generally have a livelihood as fishermen us- become a bowl salad that bring together ing the sailboat as a means of conveyance ethnicities from different regions with their (Muhammad 2007). They are famous as a own cultural distinctive. In some studies, it clever sailor in sailing. Buginese ability is has been shown that multiethnic popula- not only limited to develop a sailboat and ted areas have high potential for communal sailing, but also build ship. Historically, this conflict. As an illustration, in the five years ability is a hereditary heritage that forms between 1996-2001 there have been several historical landscape in areas where Bugis conflicts that exploded as brutal violence, immigrants live. The ship builder ability can some of which overlap between ethnic and be traced from Bugis ethnic in one of their religious differences, the conflict between home regions in , as well as in Bau- ethnic and Madurese in Sambas bau Sulawesi (Syahadat, Arifin and Arifin, in 1996-1997 and again in 2014). Almost all Javanese are also all good 1999; Between East Timorese and at fishing whether it is to find fish, seaweed migrants from Bugis, Buton and Makassar farming nor the merchant of marine prod- (BBM) in Kupang and Soe in 1999; Between UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 9 (2) (2017): 302-310 304

Ambonese Christians and BBM in Ambon in the emergence of negative reactions from 1999; Between ethnic groups in North Ma- the local community. The economic expan- luku in 2000; Ethnic groups in Poso Cent- sion can be seen from controlling several ral Sulawesi in 2001; and between Dayak islands that have been authorized by inves- and Madura ethnic groups in Central Kali- tors both Indonesian and foreigners. If it mantan in 2001(Marzali, 2003). The list can goes uncontrollably, this phenomenon will still be extended by incorporating conflicts certainly create an imbalance in social rela- between the Wetu Telu (three times tionships that will become a conflict seeds praying) and Islam Waktu Lima (five times (Rochwulaningsih, 2011). Moreover, as a praying) communities in Lombok as well tourist destination (Daerah Tujuan Wisa- as between the Muslim minority and the ta), Karimunjawa has increasingly become Hindu majority in (Erni, 2003). These more important and crowded, especially on conflicts cannot be separated from funda- marine tourism. mental changes in Indonesian society. As One interesting point is the pheno- Magnis-Suseno (2003) has noted, moder- mena that Karimunjawa people have diffe- rent ethnic and cultural backgrounds, they nization and globalization have led to the are still take a good care of social harmo- disorientation, dislocation, and dysfuncti- ny. However, the community system runs on of traditional mechanisms as well as the normally and never be happened conflict growth of primordialism that tends to lead which affects the harmonious life and inter- to exclusive and aggressive attitudes toward religious relationships. This shows that the other communities. population of Karimunjawa has a high so- Although they have different cultural cial awareness and openness to the natural backgrounds and tribes, they can estab- phenomena that they accept differences. lish a good social relationship. The social In the other words, the people of Ka- system runs as usual, in fact there is never rimunjawa have been able to develop at- a conflict that disrupts the social harmony titude to . It is formed by system among tribes on the Karimunjawa involving a set of values based on an under- islands. This indicates that the population standing and on respect, as well as appre- of Karimunjawa has a high social awareness ciation of different cultures. Although it is and openness to accept differences. Howe- not followed by written agreement of the ver, with the capitalist economy expansion other culture contents, but it emphasized and the growing hegemony of foreign cul- multiculturalism is understanding, respect, ture which is very intensive, they will lead and appreciation (Blum, 2001; Ahimsa-Put- to changes and negative reactions from the ra, 2009). Therefore, Suparlan (Suparlan, community. Capitalist expansion can be 2002) calls multiculturalism as an ideology seen from their mastery of several islands recognizes and glorifies differences in equa- that have been purchased by the foreign lity, both individually and culturally. community, and even strangers. Of cour- In that relationship, certain measures se, if these symptoms are running without are needed in order to maintain and imp- control, they will cause an imbalance in so- rove social harmony continuously despite cial relationship that would be the seeds of external influences become more frequent. conflict (Rochwulaningsih 2011). Moreover, For this reason, this research is especially the Karimunjawa potential as Tourist Des- important in order to explore and identify tination Area (Daerah Tujuan Wisata) be- the patterns of social interaction in the Ka- comes more important, especially the visit rimunjawa people, both social interactions of natural attractions in the form of marine internally within an ethnic group, as well as tourism. social interaction between different ethnic In the context of Karimunjawa, the in- groups. It is important to remember that tensified expansion of capitalistic economy even though Karimunjawa people is plural, and development of external cultural hege- serious social conflicts never appear. Thus, mony can drive fundamental changes and the study of the patterns of social interacti-

UNNES JOURNALS 305 Titiek Suliyati, Interethnic Interaction Pattern in Karimunjawa Island on is very important as the lesson that may carried out on individuals and groups in or- be applied broadly by Indonesian people der to take place effectively and efficiently. who are still facing threat of social disin- First, a personal approach to public figures tegration at the moment. The inter-ethnic from both formal and informal elements interaction patterns in Karimunjawa which was performed. FGD aimed to obtain a com- are very heterogeneous can be a social har- prehensive and detailed overview of the mony model among multi-ethnic societies patterns of social interaction as well as the in another places that often face latent dan- values ​​of local wisdom of each ethnic group ger of social disharmony and even social in Karimunjawa. conflict. Observation was a specific way in Based on these concepts, this research which the researcher was not a passive ob- is important in exploring and identifying server but played various possible roles in social interaction patterns within Karimun- different situations or even might play a role jawa society both internally within an ethnic to direct the events being studied. In this group and externally among ethnic groups. observation, the researcher applied it in the Based on the background above, then this research site where the multi-ethnic com- article will examine some of the following munities lived and each ethnic certainly had problem as follow. First, how is the pat- unique characteristics. In this case, the rese- tern of social interaction in a multicultural archer involved in the daily life of the com- community in the implementation of social munity while carefully observed all actions inter-ethnic relationship in Karimunjawa? of the community in all circumstances and Second, how is the role of each ethnic in the situations related to their socio-cultural life. social, cultural, and economic activities in During the observation, the researcher also the midst of the dynamic community Kari- kept the record on the things that were con- munjawa archipelago? Thirdly, how can the sidered important and took a picture which use and acceptance of the local wisdom of was relevant to the research problems. each ethnic in the harmonious interaction Data analysis in this study used quali- and social relationship support the cohesi- tative data analysis. Qualitative data analy- veness of community in the archipelago. sis was a search on general statements about the relationship between the various data Research Method categories to build conceptual understan- ding of social reality based on the findings The data collection process in this study was performed through several techniques, of the empirical data. This was in line with namely; in-depth interview, focus group the opinion of Patton who explained that in discussion (FGD), and observation, and li- qualitative research, data analysis was the terature review. In-depth interview was con- process of arranging the order of the data, ducted to individual respondents by using organized them into a pattern category an interview guide which had been prepared and description of the basic unit (Marvasti in advance. In this case, the respondent se- 2004). Categorizing of data was adjusted to lection was determined by using the snow- the formulation of the question proposed in ball sampling. The FGDs was conducted to this study and was intended to provide ease the respondents collectively or together to of interpretation, selection, and explanation discuss various issues related to the various in the form of analysis description. dynamics on social interactions that under- lie the creation of social harmony. The res- Results and Discussion pondents included the representatives of each ethnic in Karimunjawa are Javanese, Geographic and Demographic Condi- Buginese, Mandar, Bajo, Banjar and Madu- tions of Karimunjawa District rese. Karimunjawa located in the and For a good interview activity, it was included in the area of Jepara district. The- UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 9 (2) (2017): 302-310 306 re are 27 islands that make up the series of or specific multiculturalism model, which is Karimunjawa archipelago and there are only still in question (Syaifudin, 2006). It can be five inhabited islands. There are three sub- a model because in there are media enabling district administrative governments under interethnic society can interact equally, such Karimunjawa, namely Karimunjawa with a as Sambatan, cleaning village (Bersih Desa). population of 4,603 people, Kemujan has of A deep thought on the need for inter-ethnic 2,857 people, and Parang has 1,089 people, tolerance so that each party can be synergi- and Nyamuk has 557 people (Karimunjawa zed to coexist peacefully and carry out deve- in Figures 2015). The majority of people work lopment for the mutual progress should be as fishermen and the others are farmers. considered and investigated further. There are three dominant ethnics occupying in Karimunjawa, they are Javanese, Bugine- Main Ethnics Formation in Karimun- se, and Madurese. The education level of jawa: Javanese, Buginese and Madu- the population in Karimunjawa is classified rese as low. The number of residents who are pri- Karimunjawa community as the ar- mary school graduate and not graduate has chipelago community is a result of the mi- balanced number of 2,733 people. While 959 gration process. Migration according to the people have never been to school, another theory of Harris and Todaro (1970) is trigge- part of the population has completed the red by differences in the income earned bet- education at secondary level and above, ween business sectors in urban and rural while a few others have managed to comp- areas (Harris and Todaro 1970). Migration to lete the college education. Since junior high urban areas will increase if the agricultural school and vocational school established productivity in rural areas decreased which in Karimunjawa, after completed primary will result in lower incomes in rural areas. school they can go on to higher education. Migration to urban areas also causes popu- After graduating from high school, they lation density and increased unemployment continue their education to some universi- especially in informal sectors. Indeed, this ties in Javanese. theory gets many objections because it only Karimunjawa’s ethnic diversity is a bases the migration on economic aspects cultural condition that may have negative alone. potential in the process of social cohesion and integration of the community as the Trigger of migration becomes a very foundation for the establishment of natio- broad discussion, if it is developed on the nal integration. Meanwhile, there was a very actors and where the migration process ta- high growth in the 1960-1970 era, and a plu- kes place. Education affects the decision to ral country like Indonesia faces obstacles in migrate. Migration actors are mostly young, its development because the existing ethnic well educated, have small risk, have orien- diversity (Koentjaraningrat 1971). Stimula- tation for achievement, and already have a ting the growth of a heterogeneous region close relationship with the contact person population will be much more difficult and on the destination. takes time compared to a region whose re- The values of local wisdom, according sidents tend to be homogeneous, such as to Sartini (2004) are local ideas which are Japan. Furthermore, according to Koentja- wise, full of wisdom, good value, embed- raningrat, the existence of ethnic diversity ded and followed by the local community. harbored the possibility of ethnic conflict, In this case, the multi-ethnic communities which therefore needs to be understood by of Karimunjawa definitely have their ethnic government officials or any other parties as a identity–respectively and functioning in the fact and not to be avoided (Koentjaraningrat ethnic community effectively (Sartini 2004). 1971). Therefore, many efforts to explore and Banks also argued that one must have a suf- formulate the objective conditions of inter- ficient understanding of the values of ethnic ethnic social relations patterns become im- and personal identity before he positively portant. It actually answers the uniqueness associates with individuals from different

UNNES JOURNALS 307 Titiek Suliyati, Interethnic Interaction Pattern in Karimunjawa Island ethnic groups. People need to be encoura- of center-periphery relationship has been ged to accept the spirit of ethnic alone wit- reduced after the communities in the pe- hout encourage the ethic ethnocentrism. riphery also gain access to technology, infor- As one member of a particular ethnic, one mation, and transportation even though the need to feel comfortable with the ethnic and levels are less than in the Karimunjawa. On more importantly is capable of functioning the contrary this situation has actually st- in plural community. Therefore, each ethnic rengthened the integration between ethnic certainly interacts with other ethnic groups groups in the Karimunjawa area. and has a way on how they solve problems The migrants of Javanese ethnic are or conflicts that may arise among ethnics expected to be the first resident in Karimun- (Banks 2006). Banks also said that a positive jawa archipelago. The oral tradition story effect is never achieved in the plural Ame- said that Karimunjawa has been inhabited rican community, as a social institution al- by people from the Javanese since Majapahit ways clicking all the Anglican-ethnic, and period. Even though this information can- does not appreciate the existence of each not be traced further, some of the tombs of ethnic as well as forces the establishment important figures in the region such as Su- of ideal monocultures community (Banks nan Nyamplungan is believed to assert it. 2006). Information of oral tradition also tells Kari- Cases in Karimunjawa community munjawa role as a gathering place of Jepara are quite the opposite. A community tends forces before attacking the VOC in Batavia to think based on cultural and ethnic and under the command of Queen Kalinyamat suppresses ethnic encapsulation, so that (Interview with Sutrimo, May 29, 2016). even though they come from diverse ethnic During the Dutch East Indies period, background, they still can tolerate to live Karimunjawa also became the center of cop- peacefully. ra. The copra product was marketed to Java- Karimunjawa people as the island’s nese through Chinese middlemen to Sema- community has tendency to migrate due to rang, Pekalongan, and . Through the high dependency relationship with the the Chinese traders, some Javanese laborers centers of the economy and education. The- and workers also began to come to Karimun- re is a pattern of center-periphery, hegemo- jawa. In Karimunjawa, they reside, married nic relationship on the remote islands (in local women, and began to fill the area. The this case is the Karimunjawa) located in the migrants from Jepara and Semarang were Ja- Javanese Sea, Indonesia. Also in the study, vanese migrants who were quite dominant the extent to which advances in technology, in the region. Since the government made information, communication, and transport an administrative arrangement in the 1950s- play an important role in reducing the hege- 1960s, Karimunjawa also became one region monic relationship between the center and to be laid out. Employees and local officials periphery areas are also examined. Based from Javanese gradually began to come to on the results, the information of pattern of Karimunjawa. Due to the need to improve center-periphery relationship in Karimunja- the education standard in Indonesia, the go- wa archipelago community is obtained. This vernment began the establishment of some relationship positions the of Karimunjawa schools at basic level in the region since the (Karimunjawa village) as the largest island 1970s and 1980s. In addition to buildings, and a center, while the smaller islands such the government also sent several teachers as Kemujan, Parang, Nyamuk and Genting to the region. In average, they were Javanese as the suburbs (periphery). The formation migrants from Jepara (north) and Klaten of this relationship pattern can be traced and Yogyakarta (south). In line with that ac- through the geographic and socio-historical tion, the establishment of sub district level characteristics which in politic, economic, police office (polsek) and the Military Com- and cultural create unequal relationship mand (Koramil) of Karimunjawa also be a between the two. Meanwhile, the pattern way for the influx of the next Javanese mi-

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 9 (2) (2017): 302-310 308 grants. Most of the teachers and employees Inter-ethnic Interaction patterns in of Protestant and Catholic formed a Chris- Karimunjawa tian community in the area. Their existence As the islands, Karimunjawa has geographi- is also marked by the establishment of the cal character as an open zone or area which Pentecostal Church in the 1980s. would have a significant effect with the cha- Javanese culture and tradition are very racter of its inhabitants, the people who dominant in the Karimunjawa village (inclu- settled in Karimunjawa. They are very mo- ding Genting) and Parang. In both regions, bile which is affected by the winds the use of the is easy to direction in which the wind cycle find, even if the speaker has not Javanese has been facilitating the mobility of people background such as Buginese. In addition to between islands in Karimunjawa archipela- the language, ritual of salvation, circumcisi- go as well as with outsiders. This allows for ons, and marriages are closely related toto specific cross-cultural interaction in Kari- coastal Javanese culture are easily found in munjawa archipelago community. these areas. Open geographical character has cont- Along with the arrival of the Javanese, ributed to the ways of looking at the various the Madurese also began to come to this re- ethnic groups in the Karimunjawa on the gion.They came from Sampang, Bangkalan sea existence. In this context, they tend to and Pamekasan or from other islands such see the sea as an open space that can be uti- as Masalembu. The arrival of the Madurese lized by all people without considering the who have two livelihood bases namely agri- ethnic and culture background. Everyone cultural and maritime also began to inten- is considered to have the same right to take sify the activity of raising cattle. Cows are advantage not only for the daily needs of the animals that are always attached to the Ma- economy (such as fisheries) and but also to the means of transport and communicati- durese ethnic, not only in Madurese but also on. Traditionally, the sea is seen as common in Karimunjawa. In Karimunjawa, Madure- property right that can be used together. se inhabit the area of Karimunjawa, Alang- Such system of the use of sea works in har- Alang, and parts of Kemujan. In addition, mony and stimulates the formation of inter- they also inhabit Nyamuk and Parang. ethnic patterns, equal interaction away from began to come to competition climate and unhealthy conflict Karimunjawa in the 1950s.The generation (Suliyati 2013). Buginese believe that the migrants in Kari- The description of the interaction munjawa have existed before the 1950s. For patterns of intra ethnic communities in the example, it is strengthened by some state- Karimunjawa archipelago can be seen in the ments of the Buginese elders. In Karimunja- following. There is a story of three families wa, Buginese are concentrated in the Batula- with different ethnic, namely the family of wang, Kemujan. Nonetheless, the Buginese Arif Ali, and Sakim who have been living are also scattered in other areas outside Ke- sedentary (embryo) in the Karimunjawa. mujan. In addition to be known as a sailor Arif and his wife is a couple who inhabit Ka- and strong in in the fisheries sector, the Bu- rimunjawa. They married 15 years ago and ginese in Karimunjawa also engage in the now have two children. Arif admits that he production of copra, a main stay production has Mandarese blood, but his wife is a wo- in Karimunjawa (Suliyati 2016). Moreover, man from Javanese ethnic. Although Arif they are also known as traders and excel- has Mandarese blood, he is happier and lent boat makers. The shape of Karimunja- more comfortable to be referred to as a Ja- wa ship is distinctive and different from the vanese. In everyday life, they also use Java- shipform on the north coast of Java, this is nese identity, both speech use, relationships believed to be affected by the shape and mo- patterns built between family members, and del of Buginese phinisi. between members of the family with other

UNNES JOURNALS 309 Titiek Suliyati, Interethnic Interaction Pattern in Karimunjawa Island families. He also admits that Javanese values wife from Javanese ethnic (Demak). It is are inherited in his family. Nonetheless, the just three months after they got married but Javanese values in question do not refer to his wife has been in charge of the Buginese the orientation of mainstream Javanese as language. In communicating, they use Bugi- Yogyakarta and Solo, but the value of the nese language, including in children. In the north coast of Javanese and based on the et- Parang region which is dominated by Java- hics of students. nese culture, and migrants from the north The same applies to Matius Slamet coast of Javanese uses Javanese in everyday and his wife, Suzanna. He comes from Ba- interactions. Although there are migrants tang and his wife is from Temanggung, from Flores and Madurese, they are not do- Central Javanese and they build communi- minant. This condition is similar to Genting. cation patterns in families with the values of Genting is almost 100 Javanese. There is only Javanese culture. For example, it appears in one Madurese, but this person has been the case of the use of the Javanese. But ap- married to Javanese and everyday uses Java- parently, the typical coastal Javanese is more nese language of coastal area (Jepara) which dominant. Although embraced , tends to ngoko (informal). Slamet also held selamatan when their son’s circumcision. In the Buginese family, it is seen from Conclusion the life of Ali who is a Buginese and his wife People in the Karimunjawa archipelago are is Madurese. Ali’s family is a mixed picture all immigrants who come from various re- of Buginese and Madurese. However, they gions in Indonesia with the various ethnic use the patterns of inter-ethnic communica- background such as Javanese, Buginese, tion and Javanese values. Explicitly, it is seen Makassarese, Madurese, Bajo, Banjar, Bu- at the use of the Javanese Jeporoan, by the ton, and others that almost everything can family members both when communicating be referred to as maritime ethnic, because it at home and in the milieu. This is in cont- is based on their livelihood on the sea. Their rast with the same case applied in Abdullah perspectives on the sea existence is proved family in Batulawang, Kemujan. Apparently, to affect the pattern of social interactions the different social context causes different despite the various ethnic background/mul- inter-ethnic interaction patterns. Abdullah family who lives in an environment domina- ticultural, but they build a harmonious so- ted by Buginese culture seemed to be more cial relationship and tolerate each other. eloquent in practicing Buginese values in The perspective is related to the geo- everyday life. Abdullah’s wife who is a Java- graphic characteristics of the Karimunjawa nese ethnic looked more like Buginese than archipelago as an open zone or area where Javanese. they tend to see the sea as an open space It is slightly different in the case of that can be utilized by all people without Muhsin who is a Mandar and his wife who is considering the ethnic and culture backg- from Javanese (Cilacap). As a man of Man- round. Everyone is considered to have the dar who lives in Kemujan, Muhsine fluent- same right to take advantage not only for the ly speaks Buginese, Mandarese, and a little daily needs of the economy (such as fishe- bit Madurese. That skill is the key to the ries) and but also to the means of transport smoothness of the interaction he has done and communication. Traditionally, the sea in the community. In Kemujan, it is not is seen as common property right that can strange if someone mastering more than be used together. Such system of the use of one mother tongue. However, Mukhsin wife sea works in harmony and stimulates the cannot speak Mandar and Buginese. She formation of patterns of inter-ethnic, equal chooses to use the Javanese in everyday in- interaction away from competition climate teractions. Sulaiman is a Buginese and his and unhealthy conflict.

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