Professional Documents
Culture Documents
JURNAL SINTA 2-ANJU NOFAROF HASUDUNGAN-digabungkan-min
JURNAL SINTA 2-ANJU NOFAROF HASUDUNGAN-digabungkan-min
DOI: http://doi.org/10.31291/jlk.v17i2.664
Received: April 2019; Accepted: Januari 2020; Published: Februari 2020
Abstract
The reconciliation of the Ambon Maluku conflict in 2002 is inseparable
from the local wisdom of the Maluku people namely, pela gandong. When
many parties find it difficult to find out how to end the conflict, pela
gandong transforms into part of conflict resolution. However, peace
conditions that are still vulnerable (peace vulnerabilities) allow conflict to
occur again. Therefore, the achievement of conflict reconciliation must
increase to the stage of peace education. The Maluku people define pela as
a model of friendship, a system of brotherhood, or a system of fellowship
that is developed between all indigenous people of two or more countries.
Pela gandong local wisdom-based peace education has been implemented
at SMPN 9 Ambon City and SMPN 4 Salahutu Liang Central Maluku
District in the form of hot education pela education activities. This is
different from the civil education model developed by the United Nations
Children's Fund (UNICEF). Ambon Public Middle School 9 has a total of
1431 students with 99% Christians, while SMP Negeri 4 Salahatu Liang
has 414 students with 100% Muslims. This study aims to reveal how the
mainstreaming of peace education with the local wisdom model is imple-
mented. The study was conducted in January 2018 at SMPN 9 Ambon. To
get the answers of researchers, qualitative case study research methods
409
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
are used. Data collection through literature study, interview, and participatory
observation methods. The results of the study revealed the mainstreaming of
peace education with the local wisdom model of Pela Gandong can be well
implemented and able to maintain peace (keeping the peace) in schools.
Abstrak
Rekonsiliasi konflik Ambon Maluku tahun 2002 tidak terlepas dari
kearifan lokal kepunyaan masyarakat Maluku yakni, pela gandong. Saat
banyak pihak sulit menemukan bagaimana cara mengakhiri konflik, pela
gandong bertransformasi menjadi bagian dari resolusi konflik. Akan tetapi,
kondisi perdamaian yang masih rentan (peace vulnerabilities) memungkinkan
konflik dapat terjadi lagi. Oleh karena itu, pencapaian rekonsiliasi konflik
harus meningkat ke tahap pendidikan perdamaian (peace education).
Masyarakat Maluku mendefinisikan pela sebagai model persahabatan,
sistem persaudaraan, atau sistem persekutuan yang di kembangkan antar
seluruh penduduk asli dari dua negeri atau lebih. Pendidikan perdamaian
berbasis kearifan lokal pela gandong telah diimplementasi di SMPN 9
Kota Ambon dan SMPN 4 Salahutu Liang Kabupaten Maluku Tengah dalam
bentuk kegiatan panas pela pendidikan. Hal ini berbeda dari model pendidikan
perdamaain yang kekembangkan oleh United Nations Children's Fund
(UNICEF). SMP Negeri 9 Ambon memiliki jumlah peserta didik 1431
jiwa dengan 99 % beragama Kristen, sedangkan SMP Negeri 4 Salahatu
Liang memiliki jumlah peserta didik 414 jiwa dengan 100 % beragama
Islam. Penelitian ini bertujuan untuk mengungkapkan bagaimana pengarus-
utamaan pendidikan perdamaian dengan model kearifan lokal terlaksana.
Penelitian dilakukan pada Januari 2018 di SMPN 9 Ambon. Guna menda-
patkan jawaban peneliti, dipergunakan metode penelitian kualitatif studi
kasus. Pengumpulan data melalui metode studi kepustakaan, wawancara,
dan observasi-partisipatoris. Hasil penelitian mengungkapkan pengarusutama-
an pendidikan perdamaian dengan model kearifan lokal pela gandong
dapat terlaksana dengan baik dan mampu memelihara perdamaian (keeping
the peace) di sekolah.
Pendahuluan
Tercapainya rekonsiliasi konflik Ambon Maluku tahun 2002
tidak terlepas dari kearifan lokal (local wisdom) kepunyaan mas-
yarakat Maluku yakni, pela gandong yang mampu menjadi
410
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
1
Hendry Bakri, “Resolusi Konflik Melalui Pendekatan Kearifan Lokal
Pela Gandong Di Kota Ambon,” The POLITICS : Jurnal Magister Ilmu
Politik Universitas Hasanuddin 1, No. 1 (2015): 51–60,
http://journal.unhas.ac.id/index.php/politics/article/view/133/pdf.
2
George Junus Aditjondro, Ketika Semerbak Cengkih Tergusur Asap Mesiu,
Tragedi Kemanusiaan Maluku Di Balik Konspirasi Militer, Kapitalis Birokrat,
Dan Kepentingan Elit Politik (Jakarta: Sekretariat Tapak Ambon., 2001).
3
Birgit Bräuchler, “Cultural Solutions to Religious Conflicts? The
Revival of Tradition in the Moluccas, Eastern Indonesia,” Asian Journal of
Social Science 37, no. 6 (2009): 872–891.
4
Lambang Trijono, “Pembangunan Perdamaian Pasca-Konflik Di Indonesia :
Kaitan Perdamaian, Pembangunan Dan Demokrasi Dalam Pengembangan Ke-
lembagaan Pasca-Konflik,” Jurnal Ilmu Sosial dan Ilmu Politik 13 (2009): 48–70.
411
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
412
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
5
Abdulkareem Jude, “International Journal of English and Education
Mainstreaming Peace Education in Secondary School Curricula in Nigeria,”
Modibbo Adama University of Technology, Nigeria, No. 2 (2013).
6
J. Carroll-Lind, “Responsive Schools,” Office of the childrens
commissioner, no. March (2010).
413
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
414
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
9
Bräuchler, “Cultural Solutions to Religious Conflicts? The Revival of
Tradition in the Moluccas, Eastern Indonesia.”
10
Joebagio and Akhyar, “Peace Education As the Development of Social
Skill in Social Science Learning.”
11
M.A. Amirrachman, “Peace Education in the Moluccas , Indonesia :
Between Global Models and Local Interests,” UvA-DARE (Digital Academic
Repository) (n.d.).
415
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
12
Sariyatun, “Pengembangan Model Pendidikan Nilai-Nilai Budaya Di
Smp Berbasis Tradisi Seni Batik Klasik Surakarta,” Paramita: Historical
Studies Journal 23, No. 2 (2013).
416
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
13
John W. Creswell, Penelitian Kualitatif Dan Desain Riset Memilih Di
Antara Lima Pendekatan, Edisi ke-3. (Yogyakarta: Pustaka Pelajar, 2018).
14
Ibid.
15
Nasution, Metode Research (Jakarta : PT. Bumi Aksara, 2003).
16
Ibid.
417
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
17
Basrowi & Suwandi, Memahami Penelitian Kualitatif (Jakarta: Rineka
Cipta, 2008).
18
Ian Harris, “History of Peace Education,” Handbook on Peace
Education, last modified 2011, www.tc.edu/centers/epe/,2008. (Diakses
tanggal 20 Januari 2019 pukul 15.30).
19
Gouri Sadhwani, “The Hague Appeal for Peace Conference,” last
modified 2000, www.mediate.com. (Diakses 20 Januari 2019 pukul 16.30).
418
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
20
Rhesa Ivan Lorca, “Hari Perdamaian Internasional, PBB Serukan
Investasi Dalam Pendidikan Perdamaian,” last modified 2013,
www.pedomannews.com/2013. (Diakses 19 Januari 2019 pukul 20.00).
21
Susan Fountain, “Peace Education in UNICEF, UNICEF,”
www.unicef.org/ 1999. (Diakses 22 Januari 2019 pukul 21.00).
419
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
22
H. B. Danesh, “Towards an Integrative Theory of Peace Education,”
Journal of Peace Education 3, no. 1 (2006): 55–78.
23
Sandy Ascenso Carreira et al., “Mainstreaming Peace Education”
(2014): 114.
420
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
24
Ibid.
25
Ibid.
421
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
26
Ibid.
27
Ibid.
28
Ibid.
422
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
423
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
29
Bräuchler, “Cultural Solutions to Religious Conflicts? The Revival of
Tradition in the Moluccas, Eastern Indonesia.”
424
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
30
John Paul Lederach, Building Peace: Sustainable Reconciliation in
Divided Societies (Library of British Council: Liverpool, 1999).
31
Geert Hofstede & Gert Jan Hofstede, Culture and Organizations
Software of the Mind (McGraw-Hill, 2005).
425
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
426
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
Gambar 5:
SMPN 9 Kota Ambon dan
SMPN 4 Salahutu Liang
melaksanakan Panas Pela
Pendidikan.
(Dokumentasi Pribadi)
427
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
Penutup
Rekonsiliasi konflik Ambon Maluku tahun 2002 tidak ter-
lepas dari kearifan lokal kepunyaan masyarakat Maluku yakni
pela gandong yang mampu menjadi bagian dari resolusi konflik.
Pencapaian rekonsiliasi tidak boleh berhenti, tetapi harus me-
ningkat ke tahap pendidikan perdamaian. Pengarusutamaan
pendidikan perdamaian berbasis kearifan lokal dalam bentuk
kegiatan panas pela pendidikan di SMPN 9 Kota Ambon dan
SMPN 4 Salahutu Liang bertujuan semakin mempererat hubungan
persaudaraan dikalangan peserta didik antar kedua sekolah yang
berbeda kepemelukan agama. SMPN Kota 9 Ambon memiliki
jumlah peserta didik 1431 jiwa dengan 99% beragama Kristen,
sedangkan SMPN 4 Salahatu memiliki jumlah peserta didik 414
jiwa dengan 100% beragama Islam.
Bentuk pengarusutamaan pendidikan perdamaian berbasis
kearifan lokal pela gandong yakni, dengan berbagai atraksi
budaya yang ditampilkan peserta didik kedua sekolah baik lewat
tari, lagu dan puisi, yang semuanya mengarah dan mengajak para
siswa satu dengan yang lain untuk hidup saling menyayangi
walaupun berbeda agama suku dan golongan. Hubungan pela
428
Pengarusutamaan Pendidikan Perdamaian Berbasis Kearifan Lokal Pela Gandong … —
Anju Nofarof Hasudungan, Sariyatun, dan Hermanu Joebagyo
Daftar Pustaka
429
Jurnal Lektur Keagamaan, Vol. 17, No. 2, 2019: 409 - 430
Geert Hofstede & Gert Jan Hofstede. Culture and Organizations Software of
the Mind. McGraw-Hill, 2005.
Harris, Ian. “History of Peace Education.” Handbook on Peace Education.
Last modified 2011. www.tc.edu/centers/epe/,2008.
James A. Banks (ed.). Multicultural Education: Issues and Perspectives.
Boston-London: Allyn and Bacon Press, 1989.
Joebagio, Hermanu, and Muhammad Akhyar. “Peace Education As the
Development of Social Skill in Social Science Learning” 29, No. 2
(2019).
John W. Creswell. Penelitian Kualitatif Dan Desain Riset Memilih Di Antara
Lima Pendekatan. Edisi ke-3. Yogyakarta: Pustaka Pelajar, 2018.
Jude, Abdulkareem. “International Journal of English and Education
Mainstreaming Peace Education in Secondary School Curricula in
Nigeria.” Modibbo Adama University of Technology, Nigeria, no. 2
(2013).
Lederach, John Paul. Building Peace: Sustainable Reconciliation in Divided
Societies. Library of British Council: Liverpool, 1999.
Nasution. Metode Research. Jakarta : PT. Bumi Aksara, 2003.
Rhesa Ivan Lorca, “Hari Perdamaian Internasional, PBB Serukan Investasi
Dalam Pendidikan Perdamaian.” Last modified 2013.
www.pedomannews.com/2013.
Sadhwani, Gouri, “The Hague Appeal for Peace Conference.” Last modified
2000. www.mediate.com.
Sariyatun, “Pengembangan Model Pendidikan Nilai-Nilai Budaya Di Smp
Berbasis Tradisi Seni Batik Klasik Surakarta.” Paramita: Historical
Studies Journal 23, No. 2 (2013).
Susan Fountain. “Peace Education in UNICEF, UNICEF.” www.unicef.org/
1999.
Trijono, Lambang, “Pembangunan Perdamaian Pasca-Konflik Di Indonesia :
Kaitan Perdamaian, Pembangunan Dan Demokrasi Dalam Pengem-
bangan Kelembagaan Pasca-Konflik.” Jurnal Ilmu Sosial dan Ilmu
Politik 13 (2009): 48–70.
430
International Journal of Education and Social Science Research
ISSN 2581-5148
ABSTRACT
The Maluku community defines Pela as a model of friendship, fraternity, or communion system
developed among all indigenous people from two or more villages. The achievement of
reconciliation must not stop, but must increase to the stage of Peace Education. Peace education
based on the local wisdom of Pela Gandong was implemented in Junior High School 9 Ambon and
Junior High School 4 Salahatu Liang in the Central District of Maluku in the form of Panas Pela
education activities. This is different from other peace education models developed by the United
Nations Children's Fund (UNICEF). This aims to further strengthen the brotherhood relationship
among the students between the two schools with a background in the majority of Islamic and
Christian backgrounds. The relationship between the two schools was built several years ago by
carrying out a number of joint activities including, sports and arts week competitions, Scouts,
breaking fast together, Christmas together, Student Council and teacher exchanges.
INTRODUCTION
Reconciliation of Ambon Maluku conflict in 2002 was inseparable from the local wisdom of the
people of Maluku, pela gandong, which was able to become part of conflict resolution (Hendry
Bakri, 2015). It has occurred because there was a collective memory of Ambon Maluku people to
immediately solve the biggest civil conflict in Indonesia. In this case, the local wisdom is actually
able to maintain the stability and harmonization of society.
The New Order's political and military forces to maintain the security and harmonization of the
community were only pseudo. The proof, after the new order ended the occurrence of so many
social/religious conflicts, an iceberg phenomenon. According to George Junus Aditjondro, during the
New Order in power it made the Tribe of Racial and Interreligious Religion a propaganda
mechanism (Aditjondro, 2001). Achieving reconciliation should not stop and must step to the stage
of Peace Education (Birgit Bräuchler, 2017). Post-conflict regions, including Ambon Maluku, are
generally vulnerable to revolve the past conflict. The challenges to reducing the peace gap between
ideal peace goals and the realization of a peaceful living society (Lambang Trijono, 2009).
To secure continuous peaceful living, it is important to overcome the Peace Gap both at the decision
maker and on the grass root of the society. Vulnerable or unconsolidated peace can cause conflicts to
arise again. Therefore, in addition to ensuring that the peace agreement is effective, the efforts to
prevent the violent become an important agenda in the post-conflict period. Prevention of conflict in
the post-conflict period is essential like the efforts to maintain stability and Peace Education is the
right way to realize a peaceful society.
Geneva Gay (2010) argued that culture and ethnic have very strategic and important to be established
in the education curriculum, including peace education and conflict resolution. First, the cultural and
ethnic content in the education curriculum has very crucial and essential to improving the
pedagogical aspects of teaching and learning in the school. Second, most of the learning resources in
the classroom are textbooks, so incorporate the cultural and ethnic content into the textbook is
important. Third, based on simultaneous research in several educational institutions, cultural and
ethnic content in educational curricula has a lot of meaning for students while increasing student
appreciation in learning. Fourth, the relevance of cultural and ethnic content in the curriculum also
contributes to the preservation of the history, culture, and traditions of a particular ethnic group so
that it can increase the appreciation of nationalism and create cohesiveness and tolerance. Fifth,
usually cultural and ethnic content is taken from various sources, not only from books but also from
the personal experience. Complementary source of information about culture and ethnicity outside
the school will help both teachers and students in creating diversity love.
Ambon Peace Activist, Jacky Manuputty, stated that under the Soeharto Regime, schools were
considered the most effective vehicle for disseminating government version history and promoting
Indonesia's shared identity. Decentralization of education curriculum and the inclusion of local
content, as well as intercultural and interfaith communication, are important steps towards peace
society (Birgit Bräuchler, 2017).
Local wisdom-based peace education has been implemented at two Junior High School in the
Ambon, Central Maluku regency. The peace education model is different from the educational model
which been developed by the United Nations Children's Fund (UNICEF) when the reconciliation of
the Ambon conflict was reached on February 12, 2002. Japan International Cooperation Agency
(JICA) established the Community Empowerment Education Program (CEP- POB) to embrace
Muslims and Christians as their own brothers.
Involving 24 Junior High Schools from Leihitu and Baguala on Ambon Island in 2006 and 2007.
UNICEF and UNDP launched several education programs such as Kurikulum Pendidikan Orang
Bersaudara in 2006, school reconciliation from 2004 until 2005 as the efforts to integrate a culture
of peace and local traditions of Central Maluku which contains pluralism value of religious and
culture into the teaching-learning process (R. Alpha Amirrachman, 2012).
Islam Christian
(%) (%)
Junior High School 1500 students 1% 99 %
No. 9, of Ambon
City
Both schools represented two different religious entities during the Ambon conflict in 2002. Hence,
the authors have conducted an empirical study on the Peace Education of Pela Gandong and its
influenced toward reconciliation of Ambon Conflict 2002 (Case of Ambon City SMPN 9 and SMP 4
Salahutu Liang, Central Maluku Regency).
RESEARCH METHOD
This study uses descriptive qualitative research methodology with a case study approach. The case
study includes the study of a real-life case in a contextual and contemporary setting (Yin, 2009 in
John W. Creswell, 2018). The data was collected through observation-participation, literature review,
interviews, and documentation.
The procedures of qualitative case studies consist several steps below: (Stakes, 1995; Yin, 2009 in
John W. Creswell, 2018).
1. First, the researcher determines whether the case study approach is suited for investigating
the research problem.
2. Second, researchers need to identify cases or some of their cases, whether this case involves
individual, people, program, an event, or an activity.
3. Third, the data collection extends to gathering various sources of information, such as ways
to conduct observation-participation, literature review, interviews, and documentation.
4. Fourth, the type of data analysis is in the form of holistic analysis or inherent analysis.
5. Fifth, the interpretation stage, the researcher reports the meaning of the case, whether an
instrumental or intrinsic case.
Generally, the process of data collecting is adjusted according to the type of research. Data collected
in this study are in the form of testimony or statement, actions, documents, and events. The source of
data is (Moleong 1982, and Nasution 1988):
1. The statement which was obtained directly or indirectly through interviews and observations.
2. Documents such as curriculum, Learning Unit, and Lesson Plans.
3. Situations related to the activities of the subject of research and research problems such as in
the learning process and the environment in the school.
Gabriel Solomon as cited by H.B. Danesh (2016) concluded that peaceful education activities
currently fall into four categories:
1. Peace Education solely as 'mindset change activity';
2. Peace Education solely as 'planting a set of skills or skills';
3. Peace Education as a promotion of human rights (especially in third world countries), and
4. Peace Education as environmental preservation, disarmament, and promoting the culture of
peace.
Mainstreaming Peace Education can help individuals and organizations active in peace education
develop a coherent educational approach that fosters peaceful society. The aim of mainstreaming
peace education is to spread peace within individuals, interpersonal, and intergroup interactions. This
is about recognizing people about peace, and toward peace is a process that is related to our daily
interactions and efforts (Sandy Ascenso Carreira, et al, 2014). According to Sandy Ascenso Carreira,
et al., 2014) mainstreaming peace education has two objectives:
1. Develop coherent understanding and awareness the importance of creating a peaceful society,
so those who work in this sector are acquainted with a variety of peace education themes and
methods and can work coherently in peace mainstreaming.
2. Realizing the True Peace by ensuring that various individuals participate in Peace Education
projects or programs.
The understanding of mainstreaming peace education must be narrowed from general ideas into
instruments that integrate peace education into the educational process (Reardon, Cabezudo 2002 in
Sandy Ascenso Carreira, et al, 2014). Thus, mainstreaming peace education in the field of non-
formal education is an instrument for peace education and widely accepted to mainstream peace at
the individual, community, and the society (see figure below).
Figure 1: Mainstreaming true peace and peace education (Sandy Ascenso Carreira, et al,
2014).
Therefore, to mainstreaming peace education and to serve state goals, the mainstreaming strategy has
two strategic stages:
1. Internal and external contextualization of the work environment
2. Active cooperation with other stakeholders in the field of peace education and / or cross-sector to
create agents of change (Sandy Ascenso Carreira, et al, 2014).
Figure 2: Two strategic stages for mainstreaming peace education (Sandy Ascenso Carreira, et al,
2014).
Implementing these two strategic stages helps develop a broader understanding of peace within the
society, people who apply the principles of Peace Education in their work and personal life, making
it easier to influence new individuals, groups, and institutions through peace education. These two
stages develop their full potential when the following are considered during their realization:
1. Continuous development of competencies from members of civil society organizations and
students who involved in peace education projects and programs.
2. Transparency and communication of the main concepts of peace and peace education during
the educational process (Sandy Ascenso Carreira, et al, 2014).
Because of the interrelationships between mainstreaming peace education and mainstreaming peace,
the result of mainstreaming peace education is to spread peace and Peace Education itself. As shown
in Figure 2, new agents of change or new stakeholders created through the peace education process
can actively multiply spreading the values of the Peace Culture, preparing more people to get
involved in peace education.
To conclude, the following definitions of peace mainstreaming and mainstreaming peace education
clarify the overlapping and complementary values of the two processes:
1. Mainstreaming Peace is a process that allows individuals to develop a holistic understanding
of three dimensions of peace which are inner peace, social peace, and environmental peace.
Thus they would be applicated it in their lives.
2. Mainstreaming Peace Education is an instrument to make peace education widely accepted
and to promote peace within the society (Sandy Ascenso Carreira, et al, 2014).
1 Life wisom of the Basudara (brothers), “Potong di kuku rasa di daging, Ale Rasa Beta
Rasa, Sagu Salempeng di pata dua, Ain ne ain, Kalwedo, Kidabela, Sitakaka walike”
and others locally wisdom that create harmony among Maluku people.
2 Pela and Gandong have become social institutions that have developed as an bond for
social relations between Muslim and Christian.
3 Pela and Gandong regulated the system of social interaction of indigenous peoples that
goes beyond various fields.
After the reconciliation of the Ambon, conflict was reached. Pela Gandong was transmitted in the
State Islamic Institute (IAIN) Ambon and the Indonesian Maluku Christian University (UKIM). Both
universities were based on different religious entity and declared that they bond on the brotherhood
based on the Pela Gandong values. In 2018, it was another turn that SMPN 9 Ambon and SMPN 4
Salahutu Central Moluccas held Panas Pela, which took place at the location of Ambon 9 Junior
High School. The objective of this event is how the value of multicultural Pela Gandong applied in
the field of education.
Current trends in Maluku are in line with abroad phenomenon, where law enforcement, human
rights, forgiveness, and amnesty often fail to reconcile past conflicts. According to Birgit
Brauchlerhal (2009), there were two abroad trends where the Maluku case was very suitable:
According to Paul Lederach (1999), the greatest resources for maintaining peace in the long term are
always rooted in the local population and their culture. Research on the culture of peace based on the
Pela tradition also shows that the Pela tradition contains a dimension of collectivism (Geert
Hofstede, 2005).
The cultural superiority of Pela Gandong in Maluku is not only the portion of the administrative area
but the essence of pela gandong itself. Pela and gandong have cultural advantages which are
mentioned as well as harmonious or peaceful cultures which are based on the concept of local
wisdom which is purely initiated from the ancestors of the Moluccas.
Figure 3: Panas Pela Education Activities at SMPN 9 Ambon and SMPN 4 Salahutu Liang on
January 29, 2018.
Pela gandong is the local wisdom of the people of Maluku. When the peace process took place pela
gandong became the media for Ambon conflict resolution. After the Ambon conflict reconciliation
was achieved, pela gandong transformed to be Peace Education media as happened in Junior High
School 9 in Ambon City and Junior High School 4 Salahutu Liang Central Maluku. In the activity,
the author was attended as an invited participant to watch how the process of mainstreaming peace
education based on local wisdom of Pela Gandong along with the Governor of Maluku, Said
Assagaf. Panas Pela (Traditional ceremony attended by people), a bond of brotherhood in the field of
education, was considered as an important value and a strategy to develop character values for the
younger generation. During the event, Panas Pela was declared to tie brotherhood between the
SMPN 9 Ambon City and SMP 4 Salahutu Central Maluku.
The Governor of Maluku at the time, Said Assagaf, stated:
It cannot be denied that civilization has grown to be the modern era that often reduced awareness of
the importance of cultural values which have inherited from the ancestors. Pela is a social system
which is a two-state/district bond or promise bound by our ancestors to maintain brotherhood within
the region. He continued, with the existence of panas pela from these two schools would be a
blueprint for other schools and educational institutions in order to improve tolerance and be able to
implement our culture. Hopefully, start from panas pela, this education can provide a positive value
of quality education for our students in these two institutions.
Figure 4: The author attended the panas pela Education Event at Ambon 9 Junior High School
on January 29, 2018.
The Panas Pela Pendidikan activity aims to further strengthen brotherhood relations among students
between the two schools which have a different religious background. Junior High School 9 Ambon
City has more than 1500 students and 99% are Christian, while Junior High School 4 Salahatu Liang
Central Maluku has more than 300 students and majority as Muslims.
The various cultural attractions displayed by the students of both schools through dance, song, and
poetry, all of them lead and invite students to live in love with the other despite coming from
different tribes and religions. The relationship between both schools has been built since several
years ago with carrying out a number of joint activities including, sports and arts, Scouting, breaking
fasting Ramadhan, Christmas ceremony, joint student council activities, and the teacher exchange.
Both schools declared peace by inviting all generations of young people to continue to spread the
seeds of Peace on the land of Maluku.
LOCAL
WISDOM
(PELA
GANDONG
)
Millennial
Era
Peace
SCHOOL
Education
CONCLUSION
Local wisdom-based peace education has been implemented in the Junior High School 9 of Ambon
City and the Junior High School of 4 Salahutu Liang Central Maluku Regency. The mainstreaming
of the peace education model was different from the other education models developed by the United
Nations Children's Fund (UNICEF). Mainstreaming local wisdom-based peace education in the form
of panas pela activities aims to strengthen brotherhood relations among students from both schools
that are based on different religious beliefs. Junior High School 9 Ambon City has more than 1500
students, 99% are Christian. While the Junior High School 4 Salahatu Liang Central Maluku has a
total of more than 300 students, the majority of whom are Muslim. Various cultural attractions were
displayed by the students from both schools through dance, song, and poetry, which led students to
live in love with others even though from different ethnic and religions. The pela relationship
between the two schools was built since several years ago by carrying out a number of joint activities
including, sports and arts (Porseni), Scouting, breaking fasting Ramadhan, Christmas ceremony, joint
student council activities, and teacher exchanges. Both schools declared peace by persuading the
youth and Maluku people to continue spreading the seeds of Peace on the land of Maluku.
REFERENCES
Aditjondro, George Junus. (2001). Ketika Semerbak Cengkih Tergusur Asap Mesiu, Tragedi
Kemanusiaan Maluku di Balik Konspirasi Militer, Kapitalis Birokrat, dan Kepentingan Elit Politik.
Jakarta:Sekretariat Tapak Ambon.
Amirrachman, R. Alpha. (2012). Peace education in the Moluccas, Indonesia: between global models
and local interests. ISBN: 978-979-25-7913-0.
Bräuchler, B. (2009). Cultural solutions to religious conflicts? the revival of tradition in the
Moluccas, Eastern Indonesia. Asian Journal of Social Science 37, 872—891. DOI:
10.1163/156848409X12526657425226.
Carreira, Sandy Ascenso, et al. (2014). Mainstreaming Peace education - Methodologies, approaches
and Visions: a Practitioner’s Manual. European Intercultural Forum e. V. Germany All rights
reserved.
Creswell, J. W. (2018). Penelitian Kualitatif dan Desain Riset Memilih di antara Lima Pendekatan
(Edisi ke-3). Pustaka Pelajar: Yogyakarta.
Gay, Geneva. (2010). Culturally responsive teaching: Theory, research, and practice. New York:
Teachers College.
Hofstede, G. & Hofstede, G. J. (2005). Culture and Organizations Software of the Mind. McGraw-
Hill.
Lederach, J. P. (1999). Building Peace: Sustainable Reconciliation in Divided Societies. Library of
British Council: Liverpool.
Moleong, L. J. (2007). Metodologi Penelitian Kualitatif. PT Remaja Rosdakarya Offset: Bandung.
Nasution. (2003). Metode Research. PT. Bumi Aksara: Jakarta.
Interview
Results of Maluku governor's interview, Said Assagaf . on January 29, 2018
Artikel Penelitian
Abstract: Collective Memory of Maluku Ambon community against the conflict that occurred in
1999-2003 has been aware that the local wisdom of Pela Gandong owned hundreds of years is very
important to maintain. In fact, optimizing its function to maintain the reconciliation conflict Ambon
Maluku has been achieved. Ambon people of Maluku define Pela Gandong as a model of friendship,
fraternity system, or federal system developed between all indigenous peoples from two or more
countries even before the colonial arrival. When Ambon conflict occurred Pela Gandong became
part of conflict resolution. Today, the people of Ambon Maluku have expanded the function of Pela
Gandong in various areas including education. This research aims to reveal how the local wisdom
value implementation of Pela Gandong in education. The research was conducted in January 2018
at SMPN 9 Ambon with 98% of his students ' Christian/Catholic and SMPN 4, a religious Liang in
100% Islam. In order to obtain a research response, qualitative and descriptive methods. Collection
of data through literature, interviews and observational-participatory study methods. The results
reveal that the implementation of the multicultural values of Pela Gandong can be carried out well
in formal educational institutions.
Key words: Local wisdom, Pela Gandong, Ambon conflict, multicultural education
PENDAHULUAN
Implementasi nilai local wisdom Pela Gandong dalam pendidikan pasca rekonsiliasi
Konflik Ambon di SMPN 9 Kota Ambon dan SMPN 4 Salahutu Liang Maluku Tengah berkai-
tan dengan Kompetensi Dasar (KD) 3.2 kelas VIII mata pelajaran Ilmu Pengetahuan Sosial
(IPS) yakni, menganalisis pengaruh interaksi sosial dalam ruang yang berbeda terhadap
kehidupan sosial budaya serta pengembangan kehidupan kebangsaan. Materi-materi
pokok pada KD tersebut meliputi pengaruh interaksi sosial (mobilitas sosial) terhadap ke-
hidupan sosial budaya, pluralitas (agama, budaya, suku bangsa, pekerjaan) masyarakat
Indonesia, serta konflik dan integrase. Jika dilihat dari KD dan materi pokoknya, maka Pela
Gandong sangat sesuai untuk diajarkan pada matapelajaran IPS kelas VIII. Hal ini tidak
lepas dari arti kata Pela Gandong sendiri. Pela memiliki arti adalah suatu ikatan persatuan,
Gandong berarti saudara sedangkan Panas Pela yakni, upacara bersama.
JPSI, Vol. 2, No., 2, 2019 179
Konflik Ambon Maluku dan proses rekonsiliasinya terjadi di masa awal reformasi
yakni, tahun 1999 hingga 2003. Konflik Ambon adalah peristiwa yang berdampak pada
bidang politik, akibatnya ribuan orang meninggal, puluhan ribu kehilangan tempat tinggal
dan ratusan ribu mengungsi, dan juga dampak ekonomi masyarakat dimana pertum-
buhan ekonomi turun di titik terendah minus 27, 4 persen. Peristiwa ini harus dievaluasi
agar konflik seperti Ambon tidak terjadi lagi dimasa yang akan datang.
Tercapainya rekonsiliasi konflik Ambon Maluku tahun 2002 tidak terlepas dari local
wisdom (kearifan lokal) kepunyaan masyarakat Maluku yakni, Pela Gandong yang mampu
menjadi bagian dari resolusi konflik. Hal tersebut demikian terjadi karena adanya
kesadaran kolektif (Collective memory) masyarakat Ambon Maluku untuk segera
mengakhiri konflik sipil terbesar di Indonesia. Usaha tersebut membuahkan hasil dengan
dikembalikan fungsi dan tujuan local wisdom Pela Gandong di masa sebelum konflik ter-
jadi sehingga, menjadi bagian dari resolusi konflik Ambon Maluku. Dalam kasus ini tern-
yata dapat diketahui bahwa local wisdom masyarakat sejatinya mampu menjaga stabili-
tas dan harmonisasi kehidupan masyarakat secara alamiah. Kekuatan politik dan militer
Orde Baru untuk mempertahanan stabilitas keamanan dan harmonisasi masyarakat han-
yalah semu belaka. Buktinya, pasca Orde Baru berakhir terjadinya begitu banyak konflik
sosial/agama, seperti fenomena gunung es. Menurut Aditjondro (2001) selama Orde
Baru berkuasa, rezim ini telah menjadikan SARA sebagai mekanisme propaganda.
Tidak butuh waktu lama pasca berakhirnya rezim Orde Baru pada 21 Mei 1998, In-
donesia segera dihadapkan pada persoalan konflik horizontal bernuansa Suku Agama Ras
dan Antar Etnis (SARA) seperti kasus, Ambon (1999), Sambas (1999), Poso (2000), Sampit
(2001) Wamena (2003), dan daerah lainnya. Di antara penyebab terjadinya konflik-konflik
tersebut karena selama Orde Baru berkuasa terjadi penyeragaman masyarakat (uniformi-
tas) dengan cara pemerintahan sentralistik dan otoriter (Pareno, 2001). Pengakuan dan
penghargaan terhadap realitas keberagaman bangsa Indonesia tidak menjadi bagian dari
kebijakan saat itu.
Dari semua konflik yang terjadi di Indonesia pasca berakhirnya orde baru, kekera-
san agama di Ambon, salah satu pusat perkotaan terbesar di negara itu dan ibukota
provinsi Maluku di Indonesia Timur, adalah yang paling mengerikan dalam hal skala ke-
matian dan kehancuran. Gejolak Ambon mengakibatkan ribuan kematian dan puluhan
ribu cedera. Diperkirakan sepertiga sampai setengah dari penduduk mengungsi, dan yang
tak terhitung jumlahnya diratakan (lihat International Crisis Group (ICG) dalam Al Qur-
tuby, 2013). Kekacauan di Ambon juga sangat kompleks dalam hal pelaku yang terlibat
dalam konflik, tahap kekerasan, dan motif di balik tragedi itu. Terlepas dari 1975 dan 1999
serangan gencar militer liar di Timor Timur (sekarang Timor-Leste), kerusuhan Kristen-
Muslim di kota Ambon, Maluku, dan Maluku Utara adalah kekerasan yang paling
JPSI, Vol. 2, No., 2, 2019 180
mengejutkan dilihat dalam sejarah Indonesia sejak program anti-Komunis 1965 /1966 (Al
Qurtuby, 2013).
Tercapainya rekonsiliasi konflik Ambon Maluku melalui Perjanjian Malino II pada
12 Februari 2002 menjadi awal baru bagi masyarakat Ambon Maluku untuk hidup damai.
Tanggungjawab selanjutnya setelah rekonsiliasi tercapai adalah menjaga perdamaian
dan diaktualisasikan dengan memperluas fungsi dan tujuan Pela Gandong ke bidang-bi-
dang yang sebelum dan saat konflik belum tersentuh, dalam hal ini bidang pendidikan.
Dewasa ini, Pela Gandong bertransformasi di bidang pendidikan, menyentuh generasi-
generasi muda yang tidak mengalami konflik Ambon Maluku 1999-2003. Hal tersebut dil-
akukan mengingat konflik Ambon Maluku selain mengakibatkan ratusan ribu korban jiwa
juga memutusnya kerukunan antar umat beragama, perubahan kepribadian antar indi-
vidu dan kelompok, lumpuhnya roda perekonomian serta terjadinya polarisasi di ka-
langan masyarakat Ambon Maluku hingga saat ini. Konflik tidak hanya berpengaruh pada
kelompok saja tetapi juga pada individu.
Karena itulah, inisiatif masyarakat dalam hal ini warga SMPN 9 Ambon Dan SMPN
4 Salahutu Liang Maluku untuk memulai era baru dengan menerapkan nilai-nilai multikul-
tural local wisdom Pela Gandong ke dalam sekolah, tujuan utamanya ialah bagaimana
peserta didik di kedua sekolah yang beda kepemelukan agama ini dapat belajar hidup
bersama dan toleransi dengan pendekatan kearifan lokal. Tidak lagi mewarisi kebencian
dan luka batin akibat konflik.
Mengapa nilai-nilai Pela Gandong harus terimplementasi dalam pendidikan? Ka-
rena pendidikan merupakan sektor yang dipandang memiliki posisi penting dalam mem-
perkuat identitas nasional melalui pewarisan nilai-nilai pluralisme. Selain itu juga ber-
peran dalam pelestarian budaya bangsa secara utuh dan menyeluruh. Lembaga pendidi-
kan memiliki peran sebagai agen sosialisasi yang dapat mempersatukan peserta didik dari
latar belakang sosial dan budaya yang berbeda sehingga nilai-nilai kebangsaanm toler-
ansi, kemanusiaan, demokratis, kemajemukan, dan keberagaman dapat ditanamkan
secara aplikatif. Terutama, dikalangan generasi yang tidak mengalami konflik, seperti
konflik Ambon. Bagaimana di sekolah nilai-nilai multikultural dapat disampaikan, di-
tumbuhkan, diterapkan dan diregenerasikan.
Selain itu, pendidikan dapat dijadikan sebagai sarana yang efektif dan efisien dalam
pelestarian nilai budaya dan kearifan lokal. Hal ini disebabkan oleh sifat pendidikan yang
tidak dapat dilepaskan dari nilai budaya yang merupakan identitas bangsa. Dua kompo-
nen penting yakni pendidikan dan kebudayaan memiliki ikatan erat yang tidak dapat
dipisahkan dan saling mempengaruhi antara satu dan lainnya.
Multi-Ethnic Education
Kursus studi:
Etnic Studies Lingkungan sekolah total,
termasuk tujuan, termasuk kebijakan, interaksi,
metode, bahan, kurikulum, program
strategi, dan pengujian, kegiatan
evaluasi ekstrakurikuler, program
makan siang, konseling, dan
norma-norma kelembagaan.
Dalam konteks topik ini, Pela Gandong menjadi sumber nilai multikultural di SMPN
9 Ambon dan SMPN 4 Salahutu Liang. Pendidikan multikultural diajarkan melalui proses
pembelajaran di kelas, pembiasaan, spontan, pengondisian lingkungan, dan keteladanan.
Untuk pembiasaan dan keteladanan dilakukan di lingkungan sekolah dengan melibatkan
semua warga sekolah. Proses pembelajaran pendidikan multikultural dilaksanakan oleh
guru BP yang bertanggung jawab terhadap pelaksanaan proses pendidikan multikultural
mulai dari perencanaan, pelaksanaan dan evaluasi. Meskipun demikian, semua warga
sekolah diwajibkan mendukung pendidikan multikultural melalui pembiasaan dan
keteladanan yang diimplementasikan dalam berbagi rutinitas dan aktivitas kegiatan yang
bersifat penanaman nilai multikultural kepada siswa (Musa Pelu, 2017).
Dalam wawancaranya, Gubernur Maluku saat itu, Assagaf mengatakan:
Tidak dapat diungkiri perkembangan zaman yang semakin modern sering membawa
kecenderungan dan melupakan nilai-nilai budaya, adat istiadat daerah yang di waris-
kan nenek moyang kita sejak dulu. Budaya Pela adalah salah satu sistem sosial yang
merupakan ikatan sosial dua negeri atau sumpah janji yang diikat leluhur kita untuk
menjaga tali persaudaraan satu dengan yang lain. Lanjutnya, dengan adanya Panas
Pela Pendidikan dari dua sekolah ini akan menjadi suatu contoh untuk dapat di tiru
dari sekolah dan lembaga pendidikan lainnya dalam rangka meningkatkan hubungan
toleransi serta dapat mengimplementasikan dalam budaya.“Diharapkan dari Panas
Pela pendidikan ini dapat memberikan nilai positif pada mutu pendidikan yang
berkualitas bagi anak didik kita pada kedua lembaga ini.
SIMPULAN
Implementasi nilai multikultural Pela Gandong ke dalam sekolah adalah bagian dari
penanganan pasca-konflik (post-conflict recovery) yang meliputi rehabilitasi fisik dan
mental, menghilangkan stereotypes negatif atas bekas lawan, pendidikan perdamaiaan,
dan membangun jembatan saling pengertian antarkelompok.
Pela Gandong menjadi sumber nilai multikultural dalam pendidikan pasca rekonsil-
iasi konflik Ambon (studi pada SMPN 9 Ambon dan SMPN 4 Salahutu Liang Maluku).
Kedua sekolah tersebut menjadi representatif kondisi psikologis dan polarisasi yang dia-
kibatkan konflik dimasa lalu. SMPN 9 Ambon dengan 98 % siswanya beragama Kris-
ten/Katolik dan SMPN 4 Salahutu Liang beragama 100 % Islam. Terlebih dengan mening-
katnya fenomena populisme dan politik identitas. Pendidikan multikultural diajarkan me-
lalui proses pembelajaran di kelas, pembiasaan, spontan, pengondisian lingkungan, dan
keteladanan. Untuk pembiasaan dan keteladanan dilakukan di lingkungan sekolah
dengan melibatkan semua warga sekolah. Proses pembelajaran pendidikan multikultural
dilaksanakan oleh guru Bimbingan Penyuluhan (BP) yang bertanggung jawab terhadap
pelaksanaan proses pendidikan multikultural mulai dari perencanaan, pelaksanaan dan
evaluasi. Meskipun demikian, semua warga sekolah diwajibkan mendukung pendidikan
DAFTAR PUSTAKA
Aditjondro, G. J. 2001. Ketika Semerbak Cengkih Tergusur Asap Mesiu, Tragedi Kemanu-
siaan Maluku di Balik Konspirasi Militer, Kapitalis Birokrat, dan Kepentingan
Elit Politik. Jakarta:Sekretariat Tapak Ambon.
Al Qurtuby, S. 2013. Peacebuilding in Indonesia: Christian–Muslim Alliances in Ambon Is-
land. Kroc Institute for International Peace Studies, University of Notre Dame,
Indiana, USA.
Bank, J. 1989. Multicultural education: Characteristics and goals. In J. A. Banks & C. A.
Banks, James. (Eds.), Multicultural education: Issues and per- spectives (pp. 2-
26). Boston: Allyn and Bacon.
Bank, J. 2009. Pluralism and educational concepts: A clarification, University of Washing-
ton, Seattle Published online: 04 Nov 2009.
Bank, J. dan Cherry A. Mc Gee (ed). 2001. Handbook of research on Multicultural Educa-
tion. San Francisco: Jossey Bass.
Bartels, D. 2017. Di bawah naungan Gunung Nunusaku, Muslim- Kristen hidup berdamp-
ingan di Maluku Tengah (Malteng). Kepustakaan Populer Gramedia.aditjad
Boulding, E. 1998. Peace culture: the problem of managing human difference. Cross Cur-
rents, Winter 1998, p. 445. Academic OneFile, Accessed 23 Feb. 2019.
Bräuchler, B. 2009. Cultural Solutions to Religious Conflicts? The Revival of Tradition in
the Moluccas, Eastern Indonesia. Asian Journal of Social Science 37, 872—
891. DOI: 10.1163/156848409X12526657425226
Creswell, J.W. 2018. Penelitian Kualitatif Dan Desain Riset Memilih Di Antara Lima Pen-
dekatan (Edisi ke-3). Yogyakarta: Pustaka Pelajar
Hofstede, G. & Gert Jan Hofstede. 2005. Culture and Organizations Software of the Mind,
McGraw-Hill.
Lederach, J. P. 1999. Building Peace: Sustainable Reconciliation in Divided Societies, Li-
brary of British Council, Liverpool.
Moleong, L. J. 2007. Metodologi Penelitian Kualitatif. Penerbit PT Remaja Rosdakarya Off-
set, Bandung.
Nasution. 2003. Metode Research, Jakarta: PT. Bumi Aksara.
Sumber Internet
https://www.radiodms.com/berita-maluku/smp-9-n-ambon-dan-smp-negeri-4-salahatu-
gelar-panas-pela-pendidikan/