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Cultural Signification Within Inter-Religious Encounter in the Post-Conflict Ambon: Negotiation and Contestation of Identities

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Cultural Signification Within Inter-Religious Encounter in the Post-Conflict Ambon: Negotiation and Contestation of Identities Advances in Social Science, Education and Humanities Research (ASSEHR), volume 187 International Conference on Religion and Public Civilization (ICRPC 2018) Cultural Signification within Inter-Religious Encounter in the Post-Conflict Ambon: Negotiation and Contestation of Identities Steve Gerardo Christoffel Gaspersz Fabian Novy Jocephs Souisa Faculty of Theology Fishery Polytechnic Maluku Indonesian Christian University Tual, Indonesia Ambon, Indonesia [email protected] [email protected] Abstract— This article obviously is an effort to comprehend Muslim in certain sociocultural context of Maluku. This article processes of socioreligious identity formation through historical attempts to comprehend processes of socioreligious identity trajectory as well as identity contestation in contemporary daily formation through historical trajectory as well as contestation life of Muslim-Christian communities of Leihitu in Ambon, of identity in contemporary daily life of Muslim-Christian specifically Wakal and Hitumesing (Muslims) and Rumahtiga communities of Leihitu in Ambon. (Christian). Those villages acknowledge that they have mythological narrative which based their gandong relationship. The process of identity construction, in the case of the This research eventually would like to depict that development Muslim communities, had been taking place both as response strategy of the local community, in a broader and fundamental toward social changes within society itself and vis-à-vis the sense, is able to be applied by understanding the local existence of other social groups whose different ethnic and community’s worldview as a manifestation of historical and religious backdrops, especially immigrants and Christianity. cultural consciousness, which is formed throughout a long and Muslim communities of Leihitu have been living together as dynamic living experience. At that point, it offers a novel traditional thirteen villages (negeri adat) – with few Christian perspective about a cultural strategy for community development villages such as Alang, Liliboi, Hatu, Rumahtiga – along with orientation on discovering intrinsic values of local tradition northern coastal area of Ambon Island. Along with Hatuhaha in as foundation to absorb and adapt social changes in accordance Haruku Island, they are the largest Muslim population in with existing local wisdoms that actually are their social and southern Maluku. Historically, Muslim Leihitu had been cultural capital. Certainly, the result of this research is only a playing vital roles in social formation of Ambonese society and model that offers to be tested continuously in changing sociopolitical and cultural contexts. This research ends right on vigorously demonstrating the feature of Ambonese Islam either the dot where other subsequent researches must move on to in demographic composition or preservation of Ambonese discover and reconstruct development models which take sides Islamic tradition. for the better future and life of the globalized-local ‘glocal’ Cultural performance of Muslim Leihitu, in many ways, communities in Indonesia. demonstrates the conservation of Ambonese Islamic tradition until today even though some aspects have changed. In addition Keywords— Leihitu, identity, habitus, cultural transformation to resistance against the colonial rulers, however, Leihitu’s history and its social life are much loaded with internal I. INTRODUCTION conflicts of either intervillages or interfamilies. The cause and The issue of identity construction has indeed been range of conflicts are multifold: from borderlands between prominent issue since the colonial era until today in Indonesia neighboring villages and tensions among youth groups to and Maluku. It became sensitive political issue even before the disputes around traditional authorities among elite families and national independence in 1945 and stronger mainly since the their descendants or followers. Some conflicts could be solved New Order regime implemented politics of cultural domination through cultural approaches or adat rituals mediated by and during around thirty two years succeeded in using religion traditional elders. Others remained even escalated into inter- and ethnicity as ideological mechanism in managing plurality villages hostility until handled by the law enforcement. On the of Indonesian society.[1] Then, local language becomes an basis of their fieldwork in Hila, Frans von Benda-Beckmann arena of contestation for negotiating identity, including and Tanja Taaleshow that conflicts in Leihitu, among others, religious one, between two social religious-based groups in caused by the ambiguity of perceptions on property rights in Ambon Island. terms of (1) land registration; (2) money transfers; (3) changes in land use.[2] Religious-based conflict erupted in Maluku islands around 1999-2005, at certain extent, demonstrated the basic social Variables of cultural dynamic, process of identity problem which affected the process of identity construction construction as Muslim and Ambonese, relation with among Ambonese people internally or between Ambonese with Christianity and social changes that occurred since pre- other social groups externally. It brought about dimensions of colonial, colonial, and postcolonial times attract my curiosity to new understanding for being Ambonese and being Christian or scrutinize further religious imagination and social construction Copyright © 2019, the Authors. Published by Atlantis Press. 1 This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research (ASSEHR), volume 187 undergoing in daily practical livesand experiences dealing with of all symbolic systems, which concomitantly demonstrate other and otherness in Leihitu. Resistance and negotiation are three interrelated but distinct functions: (1) cognition – part of their cultural strategies to understand and accommodate symbolic systems as ‘structuring structures’: as a means for changes and differences. Religious values, rituals, sacred ordering and understanding the social world. Language, myth, symbolic interpretations, and daily practice life based on art, religion, and science, in this sense, represent different ways certain type of Islamic spirituality and Quranic textual of cognizing the world; (2) communication – symbolic systems interpretation might be regarded as their cultural capital to are ‘structured structures’ or ‘codes’ function as instruments of survive and maintain identity borderlines. The dialectic of communication and as instruments of knowledge, which Islamic/Christian values and local culture has been understood exercise a communication and social integration function; (3) not as two different and separated dimensions but as an social differentiation – not only provide cognitive and amalgamation of cultural capital delineates their identity as integrative functions, symbolic systems also serve as Ambonese Muslim (Salam) and Ambonese Christian (Sarane). instruments of domination. D. The Agency/Structure Issue II. METHODOLOGY Bourdieu advocates relational method as the basic tool for A. Paradigm imposing the necessary epistemological breaks with both This article is based on political anthropology paradigms, subjectivist and objectivist forms of knowledge. In terms of i.e. processual paradigm, which focuses on social-political agency/structure, he proposes for connecting agency and structures in a specific researched community, historical structure in a dialectical relationship by which moving construction of power relations between social agents, function analytically beyond the dichotomy of subjective/objective of cultural myths and rituals in structuring social relationship through conceptualizing action as integrative thinking through and power sharing among individuals, clans or groups, cultural- which micro/macro, voluntarist and determinist dimensions are based strategies to pursue common goals, and sacred legitimacy incorporated into a single conceptual movement rather than of leaders which is socially viewed as an intersection of isolated as mutually exclusive forms of explanation. spiritual and political authorities.[3] Several key concepts such Individual and society are not two separate sorts of being as power, legitimacy, support, faction, leadership, conflict, but always interconnected or relational as two dimensions of political field, political arena, and some others were composed the same social reality.[6] The idea that actors are practical in a diachronic framework that analyzed them as temporal and strategists is linked to social structures through the concept of spatial processes.[3] habitus: (1) ‘a system of lasting, transposable dispositions B. Identity as Signification Process which, integrating past experiences, functions at every moment The notion of identity provided by Burke and Stets (2009) as a matrix of perception, appreciations, and actions and makes and Jenkins (2008) is going to apply as working definitions of possible the achievement of infinitely diversified tasks, thanks this study. They demonstrate that identity has dual-constructive to analogical transfers of schemes permitting the solution of dimension, i.e. invidual and social. Everyone has multiple similarly shaped problems’ and the second; (2) ‘a system of identities inasmuch they play multiple roles, member of durable, transposable dispositions, structured structures multiple groups, claim his/her self as multiple
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