Communication Patterns of Religious

COMMUNICATION PATTERNS OF RELIGIOUS MINORITY IN CULTURAL ADAPTATION IN CENTRAL ACEH REGENCY Fachrur Rizha¹, Sutrisno², Julia Noviani³ Institut Agama Islam Negeri (IAIN) Takengon1,2,3 e-mail: ¹[email protected], ²[email protected], ³[email protected]

Abstract. The majority of religious beliefs in Central Aceh Regency are Muslim. Only a few immigrants such as Chinese and Batak ethnic groups who have religion other than Islam. As a minority group, cultural differences, religious symbols and rituals tend to attract attention and sometimes can cause ripple effects that lead to dispute in the community. This study aimed to describe the communication patterns developed by religious minorities in adapting to the culture of indigenous Muslims in Central Aceh Regency. This study used qualitative research with subject representatives of religious organizations, representatives of religious leaders, and people with minority religious backgrounds in Central Aceh Regency. The results showed that religious minorities live side by side with the indigenous Muslim community. Communication patterns built by religious minorities in social interaction are carried out in two models, interpersonal and group communication. In interpersonal communication, religious minorities prioritize a cultural approach, including by using language, culture and customs that are inherent in indigenous Muslims. While, in group communication, religious minorities put forward group representatives in the Forum for Religious Harmony (FKUB) in building harmony and cultural adaptation in order to avoid potential disputes in the future. Keywords: Communication Pattern, Religious, Minority, Adaptation, Culture

Abstrak. Mayoritas keyakinan beragama masyarakat Kabupaten Aceh Tengah beragama Islam. Hanya beberapa pendatang seperti etnis Tionghoa dan Batak yang beragama selain agama Islam. Sebagai kelompok minoritas, tentunya perbedaan budaya, simbol dan ritual keagamaan sangat menarik perhatian dan terkadang menimbulkan riak masalah yang berujung pada gesekan-gesekan kecil di masyarakat. Penelitian ini bertujuan untuk menggambarkan pola komunikasi yang dibangun oleh umat beragama minoritas yang ada di Kabupaten Aceh Tengah dalam beradaptasi dengan budaya penduduk asli yang beragama Islam. Penelitian ini menggunakan metode kualitatif dengan subjek penelitian perwakilan lembaga keagamaan, perwakilan tokoh agama, serta masyarakat yang berlatar belakang agama minirotas di Kabupaten Aceh Tengah. Hasil penelitian menunjukkan bahwa umat beragama minoritas di Kabupaten Aceh Tengah hidup berdampingan dengan masyarakat pribumi yang beragama Islam. Pola Komunikasi yang dibangun umat beragama minoritas dalam interaksi bermasyarakat dilakukan dalam dua model yaitu pola komunikasi antarpribadi dan komunikasi kelompok. Dalam komunikasi antarpribadi, umat beragama minoritas lebih mengedepankan pendekatan budaya, antara lain dengan ikut menggunakan bahasa, budaya, dan adat yang melekat pada penduduk asli yang beragama Islam. Sementara dalam komunikasi kelompok, umat beragama minoritas lebih mengedepankan perwakilan kelompok dalam Forum Kerukunan Umat Beragama (FKUB) dalam membangun kerukunan dan adaptasi budaya guna menghindari potensi pergesekan yang mungkin terjadi kapan saja. Kata kunci: Pola Komunikasi, Umat Beragama, Minoritas, Adaptasi, Budaya.

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tribes and religions living and settling INTRODUCTION Humans are social beings that in Central Aceh. Minority religious involve interaction with each other at people who now live in Central Aceh all times, both in the social and Regency, among others, Catholicism, cultural spheres. In order to build Protestantism, Buddhism, and these interaction, of course every Hinduism. A person's cultural human must establish communication patterns depend largely on values, that supports each other and gives norms, beliefs, and language. each other the same understanding. According to Andreas Schneider that Similarly, the interlocutors who have the cultural structure contains patterns a different cultural backgrounds. of perception, way of thinking, and Adaptation is the main key in gaining feelings. Meanwhile the social recognition and acceptance in a larger structure is related to patterns of cultural group (majority). social behavior (Nugroho, Lestrasi & Wiendijarti 2012: 408). Communication is a human activity that is always carried out and cannot Central Aceh Regency is an be avoided, be it in daily life, groups area that is still relatively stable and or organizations. safe so that it is far from violence with religious backgrounds. However, the In social life, every human cannot be separated from different potential for conflict is still wide open characteristics and backgrounds. and continue to lurk society when Whether it's based on race, ethnicity, there is social inequality, economic, or religion. Fitrah as a human being political, and resources are different who cannot live alone then forms a from each other. When the gap is wide group that must build relationships open and there is small friction in with one another. By groups, there society, then usually the issue of will be an exchange of information religion will be a powerful strategy to trigger conflict openly. This was and experiences that will influence each other among its members proven in January 2015, when there (Mochamad Rizak, 2018: 99). were appeals and prohibitions from Harmony is a mutual need that cannot PT. Hyundai as the holder of the be avoided amidst differences. Peusangan Hydroelectric Power Plant Differences exist not constitute a construction project not to use loudspeakers when the community barrier to living side by side in holds the Prophet Muhammmad harmony and brotherhood and unity SAW's Maulid. Residents did not in the frame (Ndopo, Prakoso & Sabiruddin, 2018: 221). accept that Hyundai obstructed the Central Aceh Regency is part of procession of the religious event, so the Aceh Province which implement that the residents mobilized the the Islamic Sharia and has a majority masses and damaged the Hyundai Muslim society. Despite applying office facilities, but did not cause any Islamic sharia and indigenous Gayo casualties (Yanto, 2015). ethnicity, they also coexist with other Conflicts between religious communities often occur when

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 mutual suspicion arises between principles in their self-concept when fellow religious believers, then interacting (Iqbal, 2014: 73). religious people prioritize differences and feel more superior than other Communication patterns religions (Nasution, Kholil & between religions must be built Harahap, 2017: 221). Seeing this between communities by breaking potential, of course this is a common down the barriers of ethnocentrism concern that conflicts can occur in the and building togetherness in the frame middle of an area that is incidentally of diversity, especially in Central protected, peaceful and calm. It Aceh Regency. In the book depends on what the problem is and "Intercultural Communication: who is the troublemaker. This Reader, it is stated that intercultural problem can trigger a bigger conflict communication occurs when a and cause casualties if it is slow to message that must be understood is handle. Therefore, it needs early generated by members of a particular attention from the government, culture for the consumption of academics, religious leaders, members from other cultures traditional leaders, and the (Samovar & Porter, 1994). community in maintaining harmony Meanwhile Charley H. Dood said that among religious communities in the intercultural communication includes Gayo highlands. The way to maintain communication involving harmony among religious communication participants who communities is by establishing an represent personal, interpersonal, and effective interfaith communication group communication, by influencing patterns to minimize and eliminate the communication behavior of the bias of differences and gaps in the participants (Dood, 1991: 5). community of Central Aceh Regency. Ethnic groups are defined by Communication between boundaries and have or characteristics religions is very important to that are determined by the group itself minimize open conflicts in the name which then establishes its own of religion. The communication that pattern, besides cultural boundaries is meant here is not only verbal can persist even though two communication, but also includes ethnicities can mingle. Group nonverbal communication. Verbal communication patterns can convey communication is communication information to all parts of the group using words that refer to the rules of and how members can receive the language. Nonverbal information from all parts of the communication is a form of group. The intended pattern is a communication not in words. channel used to pass messages from Communication participants become one person to another (Wirasahidan & people who are more focused on what Fitriani, 2019: 185). The existence of they want in social interactions and ethnic differences in society is caused ignore things that are not relevant to more by the process of separation and the purpose of communication. This unification so that differences can situation is only possible when survive in one's life journey. In communication participants have addition, social relations in a society

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 that are so long and run in such a way METHODOLOGY in a multi-ethnic society usually occur because of ethnic status. Similarly, This research used qualitative each of these different ethnic groups methods for consideration, first, is based on the formation of social adjusting qualitative methods more systems in society (Heryadi & Silana, easily when dealing with multiple 2013: 95-108). realities. Second, this method directly According to Edward T. Hall in presents the nature of the relationship Liliweri (2002: 59) that culture is between researchers and respondents. communication and communication Third, this method is more sensitive is culture, because only humans have and can adapt to a lot of sharpening culture, while animals do not. the joint influence on the value Humans through communication try patterns faced (Moleong, 2012: 6). to meet their needs, which means that This research was conducted communication behavior is part of in Central Aceh Regency. This is ideal behavior formulated in cultural because Central Aceh is the center of norms. Thus, culture is the Central Aceh region which is very communication, because culture heterogeneous because it is ethnically cannot be separated from inhabited by the indigenous Gayo communication. tribe and also other tribes as Although Central Aceh Regency is an immigrants who are strong enough to area that is still stable and safe from represent urban communities, namely Acehnese, Javanese, Batak, Minang, conflicts with religious backgrounds, Sundanese and citizens of Chinese the potential for friction is still ethnic descent. Moreover, choosing possible at any time if there is no Central because there are several harmony between religious minorities places of worship of Muslims, and the majority of Muslims who are Catholics, Protestants and Buddhists. also indigenous people in Central While the subject of this Aceh Regency. The way to maintain research consists of several elements, religious harmony is to build an were the Forum for Religious effective communication patterns in Harmony (FKUB), Ulama society. Meanwhile, the Consultative Council (MPU) of communication pattern that wants to Central Aceh Regency, the National be seen in this research is the pattern Association of Central Aceh Regency, leaders of Catholic of exchanging communication Religion, leaders of Christian messages built by religious minorities Religion, leaders of Buddhism, in cultural adaptation in Central Aceh traditional leaders, and the Village Regency. The communication pattern Head, as well as people with Muslim, can be in the form of verbal or Catholic, Protestant and Buddhist nonverbal messages. backgrounds. Data collection techniques

conducted by researchers are as follows: observation. The observation technique used is disguised

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 observation and is non-participant, experienced and understood the where the researcher acts as an relationship between religious observer and is not directly involved communities in the research location. in the activities of the research This study also explored subject. This observation method is information and data that are relevant also used as a cross-analysis of the or can help researchers understand the data obtained through interviews. phenomenon of social interaction In-depth interviews were between religious communities. This conducted both structured and search was carried out on different unstructured (Mulyana, 2002: 180). sources such as documents and In this study, researchers used statistical data on local government structured interviews. Interview agencies, news, cases related to socio- guidelines are prepared in advance religious conflicts, monographs, and can be developed according to research reports, literature, journals, conditions in the field. Appointment and online publications on websites. of informants using a purposive Focus Group Discussion is one procedure, which is to determine the of the ways that researchers use in group of participants who become order to collect further data after data informants according to the selected collection methods are carried out criteria that are relevant to the through observation, interviews, and research problem. In-depth interviews documentation. Focus Group were also conducted to obtain face-to- Discussion is a way for researchers to face information from informants. In search, explore, confirm and reinforce its implementation, it uses snowball previously obtained data. So that the sampling. In fact, when the time of data received is more valid and rich in interview participants mentioned a information. number of names or events, the To analyze the data obtained, researchers looked for the data the researcher used Milles and associated with the name or the event. Huberman's interactive analysis This was continued to the point of techniques, which consisted of three data saturation. Researchers activities that occurred conducted interviews directly with simultaneously, starting from the time the object under study (informants), of collecting data, reducing data, namely the key informants, which presenting data and conclusions consisted of; government represented (Milles and Huberman: 1984: 429). by (Kesbangpol, Ministry of First, was the selection process of data Religion, FKUB, Islamic Sharia reduction or reduction, simplification Service, Sharia Court, Satpol PP and and transforming the raw data that WH, religious leaders (Muslim, emerged from written records in the Catholic Christian, Protestant and field. In this context, the researcher Buddhist) and traditional leaders. conducted several classifications of This is done to obtain actual data and data obtained in the field, both from information, so that the validity of the results of interviews and from information and proper data can be documentation and observations. obtained. Interviews were also Second, data presentation was to conducted with informants who convey information that is structured

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 and gives the possibility of drawing altitude of ± 200–2,600 m above sea conclusions and taking action. The level, this area as a whole is third was conclusion. dominated by mountains with an area of 4,318.39 km². Administratively, the Regency RESULTS AND DISCUSSIONS of Central Aceh has 14 regencies, 20 Description of Central Aceh mukim and 295 villages with the Regency Regency capital being Takengon and Gayo Highlands is part of the most of the population comes from Bukit Barisan which crosses the the Gayo tribe. In addition there are island of Sumatra. It is located in the also other tribes, such as the middle of the administrative area of Acehnese, Javanese, Malay, Minang, the Level II Region consisting of Batak, Sundanese and Chinese ethnic Central Aceh Regency, Bener Meriah groups and the majority of the Regency and Gayo Lues Regency and religions of the people of Central is in the province of Aceh. The Gayo Aceh are Muslims. tribe is part of the old Malay who In terms of quantity, in 2013, as came from the Hindia back to the reported by the Central Statistics archipelago in the first wave BC. Agency of Central Aceh Regency, the They settled on the north and east population was around 185,733 coasts of Aceh and along the people. When viewed from the watershed of the Jambo Aye, Perlak, population based on religion, the Kuala Simpang, Wih Jernih rivers and population of the Gayo highlands who the upstream of the Peusangan river in are Muslim is 185,230, 100 the Lut Tawar area, Takengon. Protestants, 208 Catholics, 191 (Ibrahim, 2007: 07). The Gayo tribe is Buddhists and Confucians and 4 an indigenous people who live in the Hindus. The dispersion of the mountainous area of the Gayo population of non-Muslims are Highlands, which is located at the scattered in various district, including western tip of Indonesia. Central in Jagong Jeget, Bintang, Kebayakan, Aceh Regency is the main Regency Silih Nara and Ketol district (BPS for the Gayo ethnic group which later Central Aceh, 2014). resulted in other Regencys, Bener The application of Islamic Meriah Regency, Southeast Aceh customs and sharia is very close and Regency, and Gayo Lues Regency. upheld by the Gayo community. Geographically, Central Aceh Custom functions to support the Regency is located at positions 40 10 implementation of the teachings of "- 40 58" North Latitude and 960 18 Islam which is the principle and "- 960 22" East Longitude, with the process of Gayo community life northern boundary bordering Bener (Ibrahim, 2007: 20). Gayo custom Meriah Regency, south side bordering functions to maintain or keep the Gayo Lues Regency, East side sharia well implemented, so that there bordering with East Aceh Regency, is no violation of the provisions of the and the West is bordered by Nagan sharia. This is an attempt to create an Raya and Pidie Regencies. With an atmosphere in an orderly and peaceful society on the basis of religion and

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 customs which runs in tandem. So religious community to respect, that the Gayo community highly appreciate, understand, and realize upholds culture and religion. any difference. This is part of the culture of the Gayo people themselves Condition of Religious Society in who respect other people even though Central Aceh Regency they are of different ethnicity and If seen by ethnicity, the original religion, as long as these other people inhabitants who inhabit Central Aceh do not disturb themselves. Regency are from the Gayo tribe, In social life, everyone in Gayo coupled with the Acehnese, Javanese, appreciates heterogeneity in terms of Minang, Malay, Batak, Sundanese culture, race and religion. Every and Chinese tribes. Meanwhile, when religious adherent can convey the referring to the composition of the values and substance of their population based on religion, the respective religions without restraint. majority of the population is Muslim. As an informant from the Gayo While, members of minority Customary Council, M. Saleh religions, namely Catholic Christians, Syamaun, said, "Everyone in Gayo Protestant Christians, Buddhists, appreciates heterogeneity”. The same Confucians and Hindus, are thing was also said by an informant immigrants. Based on data in the from the Ulama Consultative Council, field, it is found that Catholic Amri Jalaluddin. "Culture and Christians are mostly from the Batak tradition is very strong, resulting in a ethnic community and residents of very high tolerance in Gayo”. The Chinese descent, Protestants are from immigrant community has always the Batak tribe, and Buddhists are known themselves and mingled with citizens of Chinese ethnic descent. the indigenous community. Including Religious life is basically a in terms of religion, so far both the conscious recognition of the freedom minority and the majority can coexist of society to embrace and believe in in Central Aceh. certain religions as long as it does not Religious life in Central Aceh interfere with the activities of other Regency is very beautiful. Almost religions. The harmony of life for never conflicts between religious religious people will be created when groups or other conflict related to the social life of religious people must religious beliefs. They interpret this have a tolerant attitude towards other togetherness as a gift given by God to groups and other religions (Pradipta, them so that customs and culture Arifin & Fadhil, 2014: 112). Conflict become one of the binders for existing is a social problem that arises because diversity. Dynamic religious life was there are differences of opinion and the creation of religious harmony views that occur in society and the through interaction and state. Usually conflict arises from a communication of harmony, mutual lack of tolerance and mutual respect and respect and building a understanding of the needs of each culture of mutual cooperation and individual. In terms of maintaining togetherness (Mahadi, 2013: 53). harmony in Central Aceh Regency, at The house of worship is a place least already embedded within each used by religious people to worship

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 according to their respective religious Aceh so that many immigrants who teachings or beliefs. In Central Aceh were not indigenous came and Regency or better known as Tanoh worked. They gathered to build the Gayo, a diverse community has HKBP church. So the immigration grown so that it has resulted in the process greatly influenced the establishment of various houses of development of Christians in Central worship in Takengon City. In addition Aceh Regency. The existence of the to hundreds of mosques which are HKBP church in the middle of a places of worship for the majority of Muslim village did not cause the population, in Central Aceh problems for the Muslim community Regency there are also three houses of or for local government officials. It worship for religious minorities, was marked with never a conflict Catholic, Protestant and Buddhist between local people and pilgrims in houses of worship. church. Although this church burned First, the Catholic Church of down in the 1990s, it is not certain St. Petrus, this church is in Asir-Asir what caused the burning of the Asia Village. This church was built by church. Because post-burn, direct immigrants, especially Chinese church was rebuilt with a model semi- residents who settled in Asir-Asir permanent buildings at the same Asia Village or better known as the location with no consideration of their Takengon Chinese Village on July 25, place of worship for the Protestant 1960. Currently the Catholic Church community regardless of building of St. Petrus is the representative of permits by village government Takengon under the auspices of the officials as well as by local people. St. Petrus Medan Parish and is part of Third, Asir-Asir Buddhist the Medan Archdiocese. Temple, the temple was founded in Interestingly, in the church 1965 by Ms. Nursinah (Yi Pho) and environment there is a Budi Dharma was inaugurated on August 17, 1966 Kindergarten (TK) school that was in Central Aceh. The location of the founded in 1982. Although the school Asir-Asir Buddhist Temple is is part of the church, the schools there adjacent to the Asir-Asir Catholic are not only Christian students, but Church of St. Petrus. This is because also Muslim and Buddhist students. Asir-Asir village is an area that was Likewise, the teachers who teach are once inhabited by a majority Chinese also many indigenous people who are population. Buddhists who live in Muslim. Even in teaching and Takengon do not live around the learning activities, teachers and temple. Their profession is generally students who are Muslim also seem to traders so they live around the market still wear the hijab and Muslim area. The existence of this temple of clothes. worship has never been a potential Second, HKBP Takengon, conflict between the surrounding Protestant Christians Church is community who is Muslim and located at Yos Sudarso Street, Blang followers of Buddhism, or also with Kolak II Village. The history of the followers of the Catholic religion establishment of the HKBP Church whose places of worship are located began with the opening of PTPN 1 in adjacent to the monastery. Muslim

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 and Catholic communities have never environment by interacting with other disturbed the religious freedom of people (Mufid, 2010: 53). Buddhists. On the other hand, the While dramaturgy is a Buddhist community who worship at communication pattern that is used to the temple also maintains religious manage messages to achieve certain harmony with the community around goals, so that in communicating it their house of worship. uses certain patterns (styles) to Even though the non-Muslim streamline communication. So there places of worship in Central Aceh are is a saying “people are actors, located in a Muslim community, in structuring their performances to their daily lives, religious minorities make impressions on audiences” can still coexist with the indigenous (Kuswarno, 2009: 116). community. Even in a number of Communication patterns of religious activities, Muslims also religious minorities in cultural maintain order and security in adaptation in Central Aceh Regency churches and monasteries that are were seen in this study focused on two located adjacent to their homes. This forms. First, interpersonal shows that if the level of religious communication patterns and second, tolerance in Central Aceh Regency is group communication patterns. In very high, even religious minorities terms of patterns of interpersonal can mingle with indigenous tribes communication, minority religious regardless of race and religion. communities implement a communication system to perform a cultural approach, in this case the Communication Patterns of language and customs. Religious Religious Minorities in Cultural minorities who are also ethnic Adaptation in Central Aceh Regency immigrants not only use Indonesian in In order to gain recognition in social interactions with indigenous the larger society, of course, smaller Muslims who are Muslim, but they groups of people must be able to also often use Gayo as a medium of establish a good communication. communication in their daily lives. Similarly, conducted by a minority Not only verbal communication, in religious community in Central Aceh the process of cultural adaptation, Regency to build social interaction religious minorities in Central Aceh with majority religious communities also often use nonverbal are also indigenous people who communication in adaptation. Such is inhabit the region. the case with the use of Gayo cultural Communication patterns must symbols in everyday life, such as in understand symbols in interaction the Gayo Kerawang Motif on clothing (symbolic interaction) in order to and the use of Gayo traditional make communication effective and clothing in the implementation of also be presented in such a way religious holidays and weddings. (dramaturgy) so attractive. Symbolic Goffman said that humans interactionism can be defined as a spend their time showing off their way of communicators to interpret social life in interacting with other and give meaning to the surrounding humans like a theater performance

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 played on a stage. Humans express Apart from wirid activities, their different lives according to their non-Muslim residents also often wishes in society. Furthermore, attend and participate in traditional Goffman said that his concern was activities held by indigenous people. more interested in face-to-face One of them is by attending wedding interaction or joint presence (co- customs such as “berguru” and even presence). Face interaction that being involved in the committee for limitation as individuals mutually implementing traditional activities influence their actions with one held in their neighborhood. During another when each face physically. religious celebrations such as Eid al- Usually there was an activity arena Fitr and Christmas, non-Muslims also which consisted of a series of provide food to welcome guests who individual actions (Poloma, 2000: come to their homes. As was done by 232). The stage played by religious a Catholic informant who was born in minorities in Central Aceh Regency Medan and has lived in Takengon as expressed by a Protestant Christian City for 34 years, Darmawati “We informant, “While I live here, I have both celebrate each other's holidays been learning Gayo language, and and visit each other. Like last year, even in my daily life with my during Eid al-Fitr, I visited my neighbors I also used the Gayo neighbor's Muslim house and ate language in communicating. In lontong. Likewise, at Christmas, they addition to being more familiar with come here to eat lontong which I the language Gayo I also felt partition provide at home and of course I have of the religion that existed between us guaranteed everything is halal and to be visible”. cooked by Muslims, so that they did In terms of dramaturgy not hesitate ". communications conducted between Dramaturgy in communication religious communities in Central adaptation was also carried out by Aceh Regency is the interaction and another informant, a non-Muslim, adaptation to non-Muslims who come who works as an agricultural mingle and participate in community extension worker in Central Aceh activities. One of them was by Regency, Tarigan. I was once attending community activities such reprimanded for saying as wirid and takziyah events. Thus “Assalamu'alaikum” when opening a they were able to play a role and meeting while I was a non-Muslim. position themselves as best as But as I understand, other times I did possible to be accepted as part of the not use it anymore. For Muslim community of Central Aceh. communication, sometimes I also As stated by an informant of the used Gayo language, so that it looked HKBP Church Council, Barnet more familiar”. Sinaga, "My wife and I, if there was a In the process of cultural wirid yasin or takziyah event when a adaptation, ethnic Batak minorities in resident dies in the village where we Central Aceh Regency also lived, we always participated, even deliberately omitted the clan behind though we only attended and did not their name or changed the clan that is read prayers”. identical to the Batak Muslim

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 community. This is to make it easier manage parking. Likewise, during to be accepted as part of the Muslim Christmas celebrations, local community in Central Aceh Regency, communities who are predominantly which is the majority ethnic group, Muslim also invite Christians to use especially from the larger community. their yard as a parking lot for their In the pattern of group vehicles. This is as said by the communication, interfaith informant of the Catholic Church communication (interfaith) is built by Pastor, Imanuel. “When there was a religious leaders, government, wedding celebration, our yard was FKUB, traditional leaders and often used as a place for parking tents, academics in a pluralistic frame in or public kitchens. If there was a favor of developing religious church event, we used the treasures in the Gayo highlands by surrounding community yard for two-stage communication, namely parking. This has been going on for making policies openly and years”. deliberation by related stakeholders The pattern of group by involving various elements and communication carried out by related religious parties. Religious religious minorities, especially in adherents also use dramaturgy as a making policies, is carried out openly form of communication that allows and deliberately. This is because them to coexist despite their different members of religious minorities, religions and beliefs. including Catholic Christians, Protestant Christians, and Buddhists In addition, communication in Central Aceh Regency, are exists between religious minorities involved in the Forum of Religious communities with the local Harmony (FKUB). Even though the community was also going well. This majority of the board are Muslim, in can be seen from the absence of all decisions, they prioritize surface conflicts that arise between deliberation and mutual respect. religious communities in Central Every religious representative may Aceh Regency. Although there were submit opinions in the forum, then the houses of worship for religious FKUB advisor is still considering the minorities in Muslim-majority areas opinion who acts in determining a such as the HKBP Church in Blang decision, so that the decision taken is Kolak II Village. Even though the not carried out impartially. Whenever church is located in the midst of a there are problems related to religion, Muslim population, Protestants can the religious leaders always still carry out their worship well and coordinate with other religious they often also communicate with leaders, especially Islam, in the local residents, both in the FKUB forum. So that whatever implementation of weekly worship policies that are issued by the regional and during the celebration of Muslim government actually have the or Protestant holidays. It seems that approval of all the religious leaders in during the celebration of Eid al-Fitr Central Aceh Regency. and Eid al-Adha, Christian residents The formal communication between also maintain security and help religious leaders in the FKUB in

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Communication Patterns Of Religious Minority In Cultural Adaptation In Central Aceh Regency Submitted: 06 April 2020, Accepted: 26 December 2020 Profetik Jurnal Komunikasi ISSN: 1979-2522 (print), ISSN:2549-0168 (online) DOI: https://doi.org/10.14421/pjk.v13i2.1889 Central Aceh and their followers is their best role in a society that is carried out regularly and in predominantly Muslim. accordance with the work program established by the FKUB Central Aceh. Meanwhile, informal REFERENCES communication between religious leaders in Central Aceh and their Cangara, H . (2011). Pengantar Ilmu followers is carried out in various Komunikasi. Jakarta: Rajawali Pers. forms, such as regular visits or Djamarah & Bahri, S. (2004). Pola hospitality, holding open discussions, Komunikasi Orang Tua & Anak organizing competitions and others. dalam keluarga. Jakarta: PT. These regular meetings are intended Reneka Cipta. to foster religious harmony so that Dood, Carley, H. (1991). Dynamics of potential conflicts that can occur at Intercultural Communication. any time can be avoided. USA: Wm.C.Brown Publishers. Gudykuns, W. B. & Yun K. Y. (1992). Communicating with CONCLUSION Strangers, an Approach to Intercultural Communication. The majority of religious USA: McGra w Hill.Inc. groups in Central Aceh Regency are Heryadi, H & Silvana, H. (2013). Muslim and come from Gayo and Komunikasi Antarbudaya Acehnese tribes. Meanwhile, the dalam Masyarakat religious minorities are Catholic Multikultural (Studi Tentang Christians, Protestants and Hindus. Adaptasi Masyarakat Migran They are immigrants who come from Sunda di Desa Imigrasi Permu the Batak and Chinese tribes. The Kecamatan Kepahiang communication pattern developed by Provinsi Bengkulu). Jurnal religious minorities in Central Aceh Kajian Komunikasi, 1(1), 95- Regency is carried out by 108. interpersonal and group Doi: 10.24198/jkk.v1i1.6034 communication. In interpersonal Hubberman, A. M. & Milles M. B. communication, religious minorities (1984). Data Management and focus on individual interaction with Analysis Methods. Amerika: indigenous Muslims and prioritize a New York Press. cultural approach. Meanwhile, in Ibrahim, M. (2007). Mujahid Dataran group communication, religious Tinggi Gayo. Takengon: minorities prioritize an approach by Yayasan Maqamammahmuda. involving their religious leaders in Iqbal, F. (2014). Komunikasi dalam forums for religious harmony in Adaptasi Budaya (Studi Central Aceh. Cultural adaptation Deksriptif pada Mahasiswa performed by religious minorities are Fakultas Ilmu Sosial dan more towards the use of the language Humaniora UIN Sunan and customs of indigenous Muslims. Kalijaga, Yogyakarta). Jurnal So that they can be accepted and play Komunikasi Profetik, 7(2), 88-

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