Hubungan etnis keagamaan masyarakat Alor dalam mewujudkan perdamaian

MODU, John Bastian, Samsu Rizal Panggabean, MS

2006 | Tesis | S2 Ketahanan Nasional (Magister Perdamaian dan Res

Studi ini mencoba memeriksa bagaimana masyarakat Alor membangun dan mempertahankan peace culture melalui pemahaman ikatan-ikatan kekerabatan dan stuktur sosial yang mereka miliki. Suatu tinjauan ontologis ke dalam pola-pola ikatan kekerabatan dan struktur sosial masyarakat Alor seperti yang terungkap dalam filosofi ãdang bang airnu, ail bang tou, pul bang itito (filosofi sepuluh-tiga-tujuh) menunjukkan bahwa masyarakat Alor yang terbangun dari berbagai suku/etnis dan agama itu tetap memelihara ikatan kekerabatan mereka melalui peristiwa-peristiwa sosial seperti perkawinan dan kematian. Pada kedua event inilah orang-orang Alor mempunyai kesempatan membentuk dan membaharui ikatan-ikatan kekerabatan di antara mereka, dan dengan demikian menguatkan kembali identitas kultural mereka sejalan dengan proses pembentukan identitas agama. Dalam berbagai konflik ternyata penuturan kembali narasi-narasi tentang hubungan persaudaraan dan kekerabatan dapat menjadi sarana resolusi konflik yang handal. Demikian pula pemerintah dalam menjalankan kebijakan pembangnan dengan nama Gerbadestan kembali melihat desa dan struktur sosial yang ada di sana sebagai kekuatan pembangunan. Pembangunan diarahkan untuk membangun desa dan masyarakat desa diharapkan dapat memperkuat struktur sosial masyarakat desa. Yang menjadi persoalan adalah bagaimana menempatkan masyarakat desa sebagai subyek dan tujuan dalam paradigma pembangunan.

This study is an assessment on how the people of Alor maintain their peace culture by means of understanding and appreciating their own kinship relations and social structures as a medium to guarantee a peaceful co-existence. An onthological insight into patterns of kinships dan social structure of the people of Alor gives us some pictures of the world view and the philosophy of peaceful co-existence in Alor called ãdang bang airnu, ail bang tou, pul bang itito, which means the community of Alor is composed from three pilars, namely three major ethnic groups occupying Alor, Pantar and Pura islands. Two most important social events where each member of any social group in the society could find, make and remake his/her social relationship with other members of the same kinships are wedding and funeral. As one’s cultural identity has to encounter other kind of identity, namely religious identity as the consequence of living in any multiculturalism society, cross-cutting cleavages and cross-cutting loyality are two unavoidable phenomenons. There are plenty of examples how people solve and resolve their conflicts using story-telling method, where their past kinships relations are reminded, cognitive awareness toward collective memory of cultural commoness as well as other shared cultural goods are adressed, so that one could realise that there is no reason to fight his/her own brothers and sisters of the same kinship and descent. At the same time government with a development policy called Gerbadestan (development through empowering rural society in agricultural sector) tries to revitalize and reinforced rural social structure as a new developmental paradigm. The questions is, whether the rural society is placed at the centre of the development paradigm, both as subject as well as aim of the development.

Kata Kunci : Budaya Damai,Masyarakat Alor,Kekerabatan