Yakob
Godlif Malatuny
Civic
Education Study Program
School
of Postgraduate
Indonesia
University of Education
godlief_malatuny@student.upi.edu
ABSTRACT
Current
new globalisation cause mindset and more modern Maluku community personalities
and individualists, so as though pela gandong as cultures that executed it is
no longer meaningful. Its negative impact on the next generation of Maluku,
most did not know the deeper culture pela gandong. Whereas, pela gandong is
cultural heritage treasure even for the younger generation of Maluku. The
legacy of cultural citizenship as pela gandong has been evenly distributed
across all of the cultural community of Maluku and very urgent because it is
not found in the community or other areas in Indonesia. Pela gandong as civic
culture is a main pillar to keep the harmonization within the community of
Maluku, given the potential conflict in the Maluku, as occurred in 1999-2000,
then it becomes an obligation for the holder to give all stace full attention
to culture pela gandong.
Keywords: Pela Gandong, Civic Culture,
Harmonization.
A. INTRODUCTION
One of the local
culture in Indonesia is Pela Gandong.
This culture is a Moluccan ethnic identity, which in the course of history is
still preserved and conserved. Pela
Gandong occurs from a process of cultural interaction between two or more
State (village) of different cultural backgrounds, and generate the subjective
image of the behaviour of the society from generation to generation
(Tutuhatumewa, 2010-12:2). Pela Gandong
is a product of the culture that created sturdy in the course of history of the
Maluku. The cultural products that reflect the history of being a transmission.
Clifford Geertz, (1973:
89) mention that it is a cultural pattern of the sense-sense or meaning that
thoroughly entwined in the transmitted symbols symbol historically. Geertz
opinion is not much different from arguing Lawrance e. Harrison, (2006: 16)
states that culture is not a variable that stands on its own, but always
affected ole other factors such as geography, climate, politics, history and
behavior. Good Geertz as well as Harrison alike see the culture in regard to
the influence and historical development.
However, the era of
modernization as the current impact on the mindset and personality of the more
modern Maluku community and individualist, the secant-making will Pela Gandong as culture is no longer
meaningful. In fact, it is the culture Pela
Gandong or even cultural legacy for young people of Maluku and obliged to
maintain and preserve culture Pela
Gandong, so always entwined harmonious relationships within the community
of Maluku. See the potential conflict, appears to be indeed very sensible when
then Maluku were destroyed as the tragedy in 1999-2000. A proud Pela Gandong ties to bind the
brotherhood, proved incapable of restraining selfishness of the group. Whereas,
Pela Gandong, is a culture that truly
reflects the pattern of harmonious relationships.
Therefore, the people
in Maluku islands need to realize that in addition to the new modernization,
the various communities that are located in Maluku, and potential conflicts
that exist today, I feel a sense of pela
gandong can acts as a reducer capable of reducing the social turmoil of the
primordial. Sentiment between groups can be eliminated with the wisdom of the
culture and economic interests are substitusional so that the social conflict
can be minimised through pela gandong
as civic culture in the Maluku, in order that created the harmonisation within
the community.
B. DISCUSSION
1.
The
meaning of Pela Gandong as Civic Culture
Setiadi
dkk, (2007:36) says that the realization of a culture is as a result of the
interaction between human beings with all the contents of the natural kingdom.
The interaction is done as the human activities that are associated with each
other and hang out in the community. Humans have been equipped by God and his
thoughts, so having the ability to reason, among others, power, intelegensia,
and intuition; feelings and emotions; a will; fantasy; and behavior. With the
resources the ability of human subjects that create culture. The culture there
is because there is a human creator and man can live in the middle of a
cultural creation.
Dieter
Bartels, (1989:24-25) mentions pela
gandong is an alliance between some of the land, part of a far country, is
also on a different island and includes the countries of different religions.
This tradition is understood as a brotherhood between the people in the country
rang a binding promise and cannot be contested. Bartels, (1989:41) further
describes four ideas that underlie the formation of Pela, namely: (1) Land in a
relationship pela help one another in
times of crisis (natural disasters, wars, etc), (2) if necessary, a partner or
a friend in another country must help pela when planning a large community
work, (3) when an individual mengenjungi pela, food given to him couldn't be
rejected, and the meal is taken by him can not be banned, (4) all members of
the country in a fellowship and consider distancing pela prohibitions existing in pela.
Pela Gandong help towards maintaining
an identity, ethnicity, and generally the worldview of Christian and muslim
when religion is Nunusaku gama tribe
in Central Maluku. Pela gandong even
became a means of religious Nunusaku.
Pela Gandong
signifies the unity of the Central Maluku on Mount Nunusaku on the island of seram. Pela represents everything that is
sacred to the community of Central Maluku (Bartels, 1989:28). Pela Gandong it is a designation given
to two or more of the country (village groups) are raised the brothers to each
other. Pela Gandong is the essence of
the word "Pela and Gandong".
Pela which means a bond of unity,
whereas Gandong meaning shared or
brothers. So Pela Gandong is a bond
of Union with mutual raised brethren. Brotherhood in other areas might be
considered mediocre, but for my brothers in Maluku, a bond the fraternity is
not mediocre, but rather an obligation to be realized in social life as a
culture in the Maluku.
Pela gandong
is a system of social relations and the culture of the community are known in
the Maluku, in the form of a treaty relationship between one country
(designation for the kampong or
village) with the other country, which is usually located in the other islands
and sometimes also embraced other religions in the Maluku (Ambon: Tapele Tanjong). Usually one country
having at least one or two Pela gandong
different kind.
2.
The
Nature of Culture Pela Gandong
Closely
related to the sense and meaning of pela gandong
above, then there are a few traits of a highly principled in the activities
of the members of the associated therein, namely :
a. Pela Gandong
can unite the citizens of two or more villages but not mere friendship, because
the very essence of friendship may be challenged, but "pela gandong" bans preventing its
members to renege on the promises that have been mutually agreed, whether
intentionally or unintentionally. The promise of "pela" only only oral but very binding and must be met.
b. In
the Alliance there is integration a value pela
gandong are very basic, so the fact that animates the undertook to
citizens, although there are differences in religious beliefs but ties "pela gandong" never distinguish it,
they still feel as brothers or gandong/segandong.
c. In
fact the tradition of "pela gandong"
in every indigenous peoples have common characteristics are the same. However
in certain things like the use of the language, customs, symbols and more often
there is a difference. Because of the difference in the process of formation of
"pela gandong" pela gandong "bond then" on
any community groups are not the same so that in reality there are "Pela
Betel Place" and "Hard" Pela (Pela Pure) or by some person named "Pela Drinking blood".
d. The
nature of "Pela betel Drinking"
has different characteristics with "Pela"
Pela "genuine" or "blood-Drinking Places" and so is the
form of the specific sport named pela citizens as "the youngest" or
Bongso.
e. The
meaning of Pela Bongso or the
youngest "includes very specific and hard to find on the indigenous people
in Maluku. Can only be found in certain custom villages for example there are
three villages that used to use Bongso or Youngest in the indigenous
communities in Maluku. The story kept orally about three brothers who lose
villages; Tamilou on the island of Seram (predominantly Muslim), Hutumuri on
the island of Ambon (predominantly Christian) and Siri Amalatu Sori in Saparua
(predominantly Christian). The relationship of "Pela gandong" three villages is very unique and is still
preserved with so-called "Hot Bikin
Pela" continuously.
3.
The
rules In Pela Gandong
Pela
gandong is considered as a bond of brotherhood between all
inhabitants between the country (both two country or lots of land) in question
and considered sacred. There are four basic rules of Pela gandong in General that should be followed by children of the
country include:
a. Countries
that have ties pela obliged to help each other during the country's genting
(natural disasters, wars, etc.).
b. If
asked or not asked, then a berpela one country with the other obliged to give
aid to other countries wishing to carry out projects in the interest of public
welfare, such as the pembanguanan houses of worship (a church or a mosque), parigi, baileu, schools and others.
c. If
a man visiting a country with berpela egeri provenance, then people in the
country that he visited places pela obliged to give food to him voluntarily and
those that do not need sepela asking permission to take home anything from
crops or fruits in the country concerned.
d. All
the inhabitants of the lands of the interconnected pela gandong blood was considered so that residents of both
countries which do not allow to sepela interbreed married. Violation of this
rule will be punished harshly by ancestors who made it in the form of pela gandong curse like a pain, died and
distress to other Offenders or children. In the past, those who violate the
restrictions the mating was arrested and told to walk around the lands with
only dressed in coconut leaves and reviled by residents of the country as an
adulterer maker disgrace.
4.
The
cultural condition of the Pela Gandong Post-war Conflict in Maluku
Post conflict time
restrictions starting from the events of April 25, 2005. An event as a
culmination of violence occurred on April 25, 2005 with regard to the birthday
of the Republic of South Maluku (RMS). Once the condition is safe, life seems
to have faded pela gandong due to war
between the two communities, Islam-Christians.
According to the author
there are two things in a calm atmosphere, First
in the existing community ties pela
gandong are working their bonds back to the beginning. Return is certainly
very heavy due to the ties with their citizens who mix pela Islam-Christians
just came out of the violence of war, there are many victims, there is a sense
of revenge, there's trauma over the atrocities and a wide suspicion and fear
are mingled with hope to the future. The description of the mood of this
suffering does not mean pela gandong
has been lost, as defined Farneubun, (2003:61-70) do indeed appear in the first
year of the conflict there are a lot of statements that deny and deny the
benefits and power of the bond's life as the basis of pela gandong basudara people in Maluku. The phrase like this can be
understood because it was a lot of tragic events that befell the citizens bond
pela gandong in Maluku, such as murders, looting and the destruction of
mankind, and property.
Second,
the community in bond pela gandong
are wrestling with a new interaction patterns due to the collision of the
history of the conflict. Before the conflict, a society in the city of Ambon
and in some villages, still live in a heterogeneous mixture of religions. But
during the conflict to post-conflict societies in Ambon and its surroundings
turned into a homogeneous society one religion, Islam or Christianity only. So
too with the villages that used to be a religious heterogeneous society,
transformed into a homogenized religion. For example the village of Larike on
Jasiran Leihitu, originally the inhabitants are mixed in the majority Muslim
and minority Christian. During the conflict broke out the Christian population
fled out the original village and lived elsewhere. In parts of the city of
Ambon during the conflict up to now this happens the relocation with residents
of a homogeneous one religion.
Facing a post-conflict
conditions, then building efforts between community life need to be made. This
effort by Banawiratma referred to as building a humane communities born of
concern for life experiences together (Banawiratma, 2000:192). Because both
parties, whether Christian or Muslim, are similarly suffering, lost, destroyed,
hard and sore. This is where the effort of presenting the message of the
Kingdom of God openly can be done. Open message means Christians are called to
build relationships with fellow Muslimnya, without faith discourse. He was
quite done and work as a sign of solidarity socio-cultural, as cultured Maluku,
Ambon Manise siblings.
5. Preservation
of Culture Pela Gandong in maintaining harmonization of the social Community of
Maluku
Post conflict fought in
Maluku in 1999-2002 is a tragedy that so very heartbreaking for people of
Maluku. Whereas pela gandong entwined, has long been going on prior to the
conflict. But the conflict is still going on, this proves that the values in
the sacred bond of pela gandong so
fragile easily. Thus the provincial government (provincial government) Maluku
islands have given attention to culture pela
gandong already entwined long cultural reason pela is a unifying frame for
realizing the harmonious society of the Maluku.
Current culture pela gandong Maluku people start
attempted by the government as a way of enabling the Maluku community among
different religions looks, race, tribe, so that there can be diversity between
creation of a togetherness. The togetherness that exists at the expected can be
a catalyst to the creation of the Maluku peace, peaceful, and safe. The Maluku
community also suad seeks by way of mutual respect and were tolerated among
religious, ethnic and racial communities where the Maluku itself has a lot of
diversity among the community.
To keep the preserved
at certain times held a joint ceremony called the heat between the two lands, Pela berpela. The ceremony was performed
by assembled for one week in one country to celebrate relationships and
sometimes renew his vow. In general the ceremony or the hot titles such as
singing performances, Pela dances and traditional dances, as well as other
events such as eating patita eat peace.
C. CONCLUSION
1. Preservation
of pela gandong as civic culture in
Maluku to date still plays an important role. Because of the sense of unity and
shared identity is realized and lived with powerful ceremonies renewal of Pela Gandong (hot Pela) is still often take place to maintain harmony in the community.
Through culture pela gandong tensions
between Muslims and Christians that happened in 1998-2002 can be appeased and
return harmony.
2. Pela gandong
is popular culture, which turns out to make Maluku conflict can be managed
properly. Unity and unity can be created and sustained the brotherhood can also
be interlaced through pela gandong.
3. Characteristics
of culture pela gandong reflecting
strong cultural values that can unite the difference, reconcile feuds, and
strengthen the brotherhood. All of which leads to the main value and the most
essential for all: people, classes, ethnic, cultural, religious, class, and
nation, namely human values.
4. The
value of humanity becomes the main point in the life of nation and state, so
that all cultures pela gandong that
accentuates the value of humanity is always welcome and got a place in the
local community such as in the Maluku, nationally, and internationally.
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