Internalization of Peace Value through Religious Education
Sociological Review on Chinese Muslim Family in Manado
Mardan Umar
1,2
and Feiby Ismail
3
1
Universitas Negeri Manado
2
Universirtas Pendidikan Indonesia
3
IAIN Manado
Keywords: internalization, peace, religious education.
Abstract: This study discusses the internalization of the peace value through religious education using family
sociological review. The focus of this study is about how the family relationship in Chinese Muslim family is
and how to internalize the value of peace of the Chinese Muslim family in Manado. The study aims to know
the family relationship in Chinese Muslim family and to know the process of internalization of the peace value
in Chinese Muslim family in Manado. This study is a descriptive qualitative research with observation,
interview, and documentation as its data collection techniques. Data analysis of this research was using three
activities flow; data reduction, data display, and conclusion. The results indicated that relation of Islamic
family members in Chinese family is relatively more distant with their extended family than other family
members with other religions. However, interaction in the family is still intact especially in family social
activities with mutual respects to each other’s beliefs. The internalization of the value of peace through
religious education in Chinese Muslim family is done through worship, advice and examples of religious
values in the family environment, religious education at school, and socialization in community activities.
1 INTRODUCTION
In historical reviews, Indonesian society has been
living in a diverse and plural environment. The
plurality can be seen in language, social structure,
religious traditions and noble values adopted.
According to archaeologists, this diversity is
manifested in three aspects of life; in which are
technology, social and religious organization (Iqbal,
2014). In the aspect of religious life, diversity is seen
from one’s belief. This can be in form of worship or
rituals, wardrobe or specific wardrobe, as well as the
distinctiveness of religion that gives the symbol of the
heterogeneity in Indonesian society.
Geertz as quoted by Iqbal (2014) argues that
Indonesia is a country where the cultural of three
millennia is flowing. Cultures that flow in Indonesia
are India, china, middle east and Europe. This
incoming culture is identified from the communities
in some regions in Indonesia such as the Muslim
communities which spread almost evenly throughout
the archipelago with the majority of communities on
Java and Sumatra Island. Hindu community in Bali,
China in Surabaya, Semarang and some other
communities in other areas as well as Minahasa and
Ambon which is dominated by Protestant and
Catholic Christian communities in Flores, Nusa
Tenggara. Based on that fact, Indonesia is known as
Mega Cultural diversity or a country with a huge
diversity of cultures including Chinese ethnic.
Chinese Ethnic and Islam have a close
relationship. In the historical record, Islam in China
began in the Tang dynasty (618-907 AD), where
Arabs and Persian merchants came to China with a
quite rising numbers. For 147 years (651-798 AD)
Arab country known as "Tashi" sent messengers to
China more than thirty-seven times (Tien Ying Ma,
1979). The development of Islam in China continued
during the Song dynasty (960-1279 AD), Yuan
Dynasty (1279-1368 AD), Ming Dynasty (1368-1644
AD), Qing Dynasty (1644-1911 AD), Nationalist
Republic (1911-1949 AD), And the people's republic
of China (1948-present). China has a religious
diversity and they are manage to handle that diversity
in a harmonious and peaceful life in society
interaction, because they respect the differences and
are able to live in harmony (harmony but difference,
mutual appreciation and peaceful coexistence). In the
Umar, M. and Ismail, F.
Internalization of Peace Value through Religious Education - Sociological Review on Chinese Muslim Family in Manado.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 583-590
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
583

Jiguang study (2003) mentioned that the Taoist and
Buddhist are the largest community, about 20 million
people are Islam community, more than 20.3 million
are Protestants community and 5 million are
Catholics community.
In the context of Indonesia, especially in North
Sulawesi as the area that became the reference of
religious harmony, it is important to instill the values
of peace in order to create a safe, peaceful and
harmonious life in diversity situation. Understanding
of the importance of peaceful values among religious
people is intended to minimize the conflict between
religious followers as fellow citizens. As in Manado,
where the society consists of various adherents, the
Protestant Christians as the majority, followed by
Islam, Catholicism, Hinduism, Buddhism and
Confucianism. There are also some tribes such as;
Minahasa, Gorontalo, Sangihe and some tribal
immigrants from several other areas including
Chinese ethnic (Tionghoa). Therefore, understanding
the value of peace in multi-religious societies is very
important to maintain interaction relations between
religious communities and to prevent the occurrence
of religious conflict. One of the efforts that can be
done is by the internalization of the peace value from
the family environment as the first and main
educational environment in fostering citizens who are
tolerant and peace-loving. This study is considered
important given the heterogeneous condition of
Manado city with the increasingly mixed society in
social life despite its ethnic, religions, and diversity.
Therefore, this study raises the question of how to
internalize the value of peace through religious
education in the family in a sociology review of the
Tionghoa or Chinese family in Manado. According to
Geertz (Iqbal, 2014) Indonesia society has a wide
range of social structures, such as Malay Polynesian
systems in Kalimantan and Sulawesi, provincial
capitals of both small and metropolitan cities with a
variety of stratification systems or rules, social rules,
customs and traditions and religious rules adopted
and held firm by the people of Indonesia. This also
apllies in the city of Manado which became the
gathering place of Chinese community. Chinese
ethnic cultural interactions in northern Sulawesi have
been around since the Han dynasty (206 BC-220).
Minahasa tribes have a relationship with the Chinese
(Sofyan Jimmy Yosadi in
www.manadotribunnews.com). Interaction of
Chinese immigrants in Manado began when the
Europeans came to the land of Minahasa by bringing
Chinese workers around 1523 Chinese settlement in
Manado began in 1607.Minahasa interaction got
increased as the Chinese immigrants continue to flock
to Manado.
The Chinese settlement in Manado is better
known as the Chinese village (Kampung Cina). As a
large community in Manado, Chinese citizens have
religious symbols in the form of places of worship
such as Ban Hin Kiong Temple as the first temple in
Manado. In addition, there is also a Chinese school
YokTjae (now Garuda School). In 1825, the
population of Tionghoa in Manado was mostly
engaged in business and trade. Many relics belong to
Chinese ethnic who become schools, hospitals and
offices for the public interest. This shows that
Chinese citizens have a good relationship with the
local people. (Sofyan Jimmy Yosadi, in
www.suluthebat.com 3/2/2016).
Chinese migrants from China are usually called
Huaqiao (huakiao) can be grouped into four groups,
namely Huashang (Chinese traders), Huagong
(workers, laborers and landless peasants,
unemployed), Huaqiau (group of immigrants wishing
to change their fate), and Huayi, Chinese descendants
who have lived for a long time and gave birth in
Indonesia.
Figure 1: Classification of Chinese migrant.
The majority of Tionghoa in Manado are
Huashang and Huayi. They have been in Manado for
many years As citizens, they have lived together in
the diversity of religion, ethnicity, and culture. Many
of the chinese family become Muslims and live in
their communities harmoniously and peacefully.
2 LITERATURE REVIEW
2.1 Value Internalization Theory
In Kamus Besar Bahasa Indonesia, the word
internalization is defined as appreciation of a
doctrine, or a value so that it can be perceived as a
belief and awareness of the truth of doctrine or values
embodied in attitude and behavior (Deparetmen
Pendidikan Nasional, 2008). According to Hakam
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584

(2016), the process of internalization is an effort to
bring something that originally exists in the external
world into an internal property for either a person or
an institution.
Bloom et al (1971) describes internalization as an
incorporating something within the mind or body;
adopting as one's own the ideas, practice, standard, or
values of another person or society'. It is mean that
the term internalization is the process by which an
individual acquired an ideas, values, or belief, from
external into internal life.
Thus, internalization is the process of entering or
uniting something into the mind or body; adopting the
idea of practice, standards or values to be part of
oneself.
According to Hakam (2016), the process of value
internalization can be conducted through value
transformation stage, value transactions stage and
value trans-internalization stage. The stage of value
transformation is a process by which the educator
informs favorable values and unfavorable values
through verbal communication process. Thus, this
process is just a process of knowledge transformation
(cognitive) about a particular value. While transaction
value stage is a process of value internalization
through two-way communication between educators
with learners on a reciprocal basis which is resulting
in the process of interaction, this process allows the
educator to influence the value of the learner through
an example of the value being run (modeling); while
the learners can also receive new values adjusted to
his own value. Next, the trans-internalization stage is
the process of internalization of value through a
process that is not only verbal communication but
also accompanied by personality communication
showed by educators through example of role model,
conditioning and the process of habituation to behave
in accordance with the expected value. So, learners
are invited to understand values, trained to apply
values, get concrete examples in implementing
values, familiarize and actualize values. In this
context, the internalization of values includes the
cognitive, affective and psychomotor field.
It was further stated that in order for a value to be
properly internalized, there are several steps that can
be done, namely: 1) Role modeling, where one can
learn about a moral value and character through a
model of someone who deserves to be an example,
such as a teacher or parent to be a role model; 2)
Habituation, which is a continuous process with the
aim that a value becomes a habit; 3) Socialization,
which is to convey moral values through lectures,
advice, symbols that are reminded to keep doing
good; 4) Building a moral motivation by exposing the
individual to a number of choices (both behavior and
considerations) that are dilemmatic.
This concept is also in line with Lickona's (1992)
view of the Component of Good Character that places
Habit (habituation) as part of moral action. Similarly,
Covey (2010) explains that the true character is
formed from the habits of life. While Ulwan (2007)
states that habituation and training is one of the main
supporting education and one of the means in an
effort to grow children’s faith and rectify their moral.
Thus, internalization of value needs to be done by
a process that encompasses all aspects of cognitive,
affective and psychomotor. Such efforts also need to
be supported by good moral attitudes from parents
and teachers as role model behaviors. In addition, a
good value needs to be constantly familiarized and
socialized through lectures and advice and also
encourage individuals to have high moral motivation
in their lives.
2.2 Value of Peace
Peace is what all human beings hope in various parts
of the world. In a global context, the United Nations
(UN) in The 17 Sustainable Development Goals
(2015) places peace as one of the universal agendas
for the transformation of the new world by setting
determination to encourage a peaceful, righteous and
inclusive society that free from fear and violence.
There is no sustainable development without peace
and no peace without a sustainable development.
(The United Nations, Transforming Our World: The
2030 Agenda for Sustainable Development Goals, the
United Nations Summit, 2015).
According to Kartadinata (2015), peace is defined
as an optimum condition of peace (state of being
peace) which is dynamic and able to adapt adequately
to environmental change. The meaning of peace is the
condition of being which is formed from a process
becoming. This view of Kartadinata places peace as a
manifestation of the process. Peace is the result
achieved from all the efforts undertaken. Harris
(2004) says, ‘Peace has different meanings within
different cultures, as well as different connotations
for the spheres in which peaceful processes are
applied’. In other words, the meaning of ‘peace’ as a
concept reflects the cultural context from which it
emerges and in which it is used.
Islam itself comes from the word "salaam" which
means peace; so that the study of Islam always enjoin
and invite to peace, organize one’s life peacefully.
Islam as the majority religion in Indonesia has a clear
concept of peace. The word "peace" (salah-yuslihuu-
islaah) with various uses is contained in Al-Qur'an;
Internalization of Peace Value through Religious Education - Sociological Review on Chinese Muslim Family in Manado
585

Surah Al-Baqarah / 2: 182, An-Nisaa '/ 4: 62 and 114,
Al-Qashash / 28: 19, Al -Hujurat / 49: 9 -10. Most of
the mentioned verses explain the importance of
reconciling each other, creating peace, and
prioritizing peace because peace is a matter of
bringing people to the ma’ruf (good). This shows the
need for a study of creating a peaceful life in a
pluralistic life.
Atack (2009) says that peace studies is
interdisciplinary and multi-disciplinary, and
represents an amalgam of different academic
approaches applied to its core problems of war and
armed conflict. As such, peace studies does not have
its own distinctive methodology, but relies on
methodologies derived from other disciplines. Peace
theory is still very much a compilation of theories and
concepts derived from other disciplines, such as
international relations, political science, sociology,
philosophy and theology. According to Ajala (2003)
who defines peace and tolerance education as the type
of education that impacts in learners all norms, values
and attitudes that can bring about a conducive
environment for human living. Peaceful co-existence
and religious tolerance begins with the individual and
spreads to the family, school, community, nation, and
to the global village.
The study of the theory of peace is very urgent
given the very heterogeneous social conditions in
Indonesia in terms of differences in ethnicity,
religion, race and class. This distinction requires a
structured effort to organize a safe, peaceful, and
harmonious life, even in diversity. The diversity of
Indonesian society also has an impact on the political,
economic, socio-cultural, and religious aspects.
Therefore, efforts to disseminate the values of peace
need to be done in the family, school and social
community.
2.3 Religious Education in the Family
Religious education, especially in Islam, always
strives to cultivate a respectful attitude toward others’
religious beliefs with clear principles and limits set
out in the Qur'an. Islamic education advocates a
tolerant attitude of life (tasamuh) by establishing a
harmonious relationship in life with other people with
different religions as long as it is not related to aspects
of worship. This is what needs to be emphasized in
the fostering of religious harmony in order to achieve
peace and harmony of life in different religions,
tribes, races and classes.
This is in accordance with the opinion of Ismail
(2013) which states that the Qur'an normatively
teaches the basic principles of pluralism in race,
ethnicity, or religion. Plurality in Islam is seen as
sunnatullah. Islam therefore promotes tolerance,
prohibits any form of religious coercion.
Similarly Effendi (1994) mentioned that in Islam,
doing good deeds, especially creating peace is not
only seen as a logical consequence of plural social
facts, but actually more than that; it also seen as a
religious teaching that contain the values of God and
humanity. Therefore, defending freedom of religion
to avoid a form of coercion of religion, and to
recognize religious pluralism, and to respect it with
which all are the prerequisites of a peaceful and
harmonious life, is part of the Muslim world.
One of the ways to instill the values of peace is
through religious education as a means of cultivating
the consciousness of living peaceful in different
beliefs. Through religious education, based on the
values of peace, it is expected to awaken the
understanding among the followers of religion
concerning beliefs and obedience that embodied in
daily attitudes, prays, rituals and religious
ceremonies.
Although the majority of Indonesian population
embraced Islam, there are several other religions also
embraced; Christianity, Catholicism, Hinduism,
Buddhism and Confucianism are examples of
religions that are also embraced by Indonesians.
Every religion has its own rules of worship. However,
this diversity is not a reason to be divided. As a
brother in the same homeland, we must organize the
religious community in Indonesia and build this
country to be better (Daradjat, 1996).
In Indonesian society, not a few families have
different religions either from father or mother
lineage. Religious differences between parents and
children, brothers and sisters, and other family
relationships have often been encountered. Therefore,
the religious differences that exist in family
relationships need to be well managed in order to
have a positive impact on family life. It does not
create conflicts and divisions and cracks in the family.
One theory that can be used in assessing the role
and function of families in religious education is the
theory of Functional Structural. Ritzer (2009) states
that the main concepts in this theory are function,
dysfunction, latent function, manifest function, and
balance (equilibrium). According to this theory,
society is a social system made up of interrelated and
unified parts of equilibrium. Changes that occur in
one part will affect and also bring changes to other
parts. The basic assumption is that any structure in a
social is functional against another. This indicates
that the family structure functionally impacts the
formation of a social society. While the theory of
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symbolic interactionism, according to Herbert
Blumer in Ritzer (2009), reveals that the term
symbolic interactionism shows the characteristic
nature of human interaction. Interaction within the
family provides important meaning in fostering
values, including the fostering of peace value. This
symbolic interaction can be used to support the
educative function in the family that is to provide a
good example of behavior.
In addition to the educative function, family also
has a religious function that encourages the family
and all its members to be faithful religious people and
piety to God Almighty. Religious Function within a
family is one indicator of a prosperous family. The
model of religious education in the family can be
done in various ways, namely: 1) A genuine way of
life by showing appreciation and religious behavior in
the family; 2) Displaying the physical aspect in the
form of religious facilities and in the form of social
relations between family members and religious
institutions.
Religious education in the family can be realized
in the form of congregational prayer, pengajian,
majelis taklim, giving advice to children and other
family members and other educational efforts.
Parents as educators in the family environment, plays
an important role to explain to children about how to
live peacefully and harmoniously with others who
have different beliefs. Parents can provide verbal
counsel and provide role model examples of attitudes
that reflect the values of peace. Aqidah, worship and
morals materials related to belief in God, worship,
and the interaction with other believers can put
themselves in an appropriate position in accordance
with religious teachings and maintain good
relationships with family. This is important, because
a peaceful life in family bond is essential to keep
religious differences from being a reason for divisions
and cracks in family relationships. Although
embracing different religions, but family relationship
should be kept well.
3 METHOD
This research is designed using qualitative descriptive
research as proposed by Merriam (Creswell, 1994)
that with qualitative research the researcher will focus
more on the process and focus on meaning and
experience and will more physically interact with
people, location or institution to observe or record
behavior that is in the background research. Thus, this
research, according to Sugiyono (2011), puts the
researcher as the key instrument; the sampling of data
source is done by purposive and snowball techniques;
data collecting technique with triangulation; data
analysis is inductive/qualitative; and the qualitative
research result is more emphasized on meaning.
Data collection was conducted on July to
September 2017; using observation as data collection
technique. The observation was conducted to
Tionghoa Muslim family which became the object of
research. Then, conducting interviews with the family
based on the instruments that have been prepared, as
well as collecting documentation data. Researchers
conducted a qualitative data analysis in accordance
with interviews and observations, while presented
data descriptively. Data analysis technique is done
with three activity flows, which are data reduction,
data presentation, and conclusion (Sugiyono, 2006).
Figure 2: Data analysis technique.
The object of the research is one of the Tionghoa
Muslim family in Manado that researcher had
selected with the consideration that the family is a
family of Chinese descent from Mother's line named
Yie Mei Hoa from Yie clan who then embraced
Islam.
4 RESULTS AND DISCUSSION
This study attempted to describe one of the Chinese
muslim family in Manado, a Chinese family of
Mother's lineage who married a Muslim and formed
a Muslim family. From the interviews it was revealed
that the Chinese family is keeping the family lineage
by using the name of the clan in their name and family
members. When decided to embrace Islam, the name
Yie still attached to the family member of Yie clan,
Mrs. Yie Mei Hoa. Her name becomes Yiemoy
Fadhilah Lasut and her children also use Yie as their
surename to complete their Islamic name. This shows
that family bond is not easy to break even with
religions diversity existence.
Internalization of Peace Value through Religious Education - Sociological Review on Chinese Muslim Family in Manado
587

However, the religion shift in Chinese family
members, from Buddhism and Confucianism to other
religions, creates a gap. This is certainly due to
changes in the rituals of worship and the limits caused
by religious teachings. Chinese family members who
chose to embrace Islam were relatively farther away
from the family than other family members who
chose Christian and Catholic as their religion. This is
because Chinese Muslims are more selective in
choosing family activities. They are preserving the
purity of aqidah especially in activities related to
pray, worship, cultural rituals, etc. However, family
relationships still maintained well; family
relationships through social activities and religious
holidays. This is where the values of peace are
implemented by all family members. Mutual respect
to each other's beliefs, communicate and strengthen
family relationships among religions diversity.
The results of this study also indicate that the
internalization of the peace value through religious
education is of concern to Chinese Muslim family.
Internalization of Peace Value through Religious
Education is done in various ways, namely:
 Religious education in the family environment.
In addition to religious activities at home,
parental advice and parenting are efforts to
internalize the value of peace. In addition, there
is a visit to a family of Chinese-dominated
parents to strengthen kinship ties and join family
activities.
 Religious education in the school environment.
Family members are trained to socialize with all
students from various ethnics and religious
backgrounds through school activities both the
intra and extracurricular activities. Tadzkir
activity is also implemented (one of the
activities of Islamic spiritual development) to
improve students' understanding of religion.
Assisting students who experience calamities
and visiting orphanages to train children to care
and love helping others regardless of ethnicity
and religion.
 An interesting point was obtained from the
family whom became the object of this research.
Although already Muslim, yet there are children
from Islamic Chinese families who are still
studying at non-Muslim educational
institutions. Besides of the reason for the quality
of education, parents also expect their children
to be able to socialize with friends of different
religions. Learn to respect each other's beliefs
through dialogue and interaction.
 Religious education within the community
through mosque activities near the residence.
Recitation, Majlis ta’lim, activities with local
residents in the community. Chinese families
also still participate in Chinese cultural activities
such as the Chinese New Year celebrations and
Cap Go Meh celebrations.
In social life, Chinese Muslims, have an ideology
(religious belief) in which they are strongly hold their
belief as a Muslim with certain restriction, especially
in matters related to worship. Therefore,
internalization efforts through religious education at
least include the strengthening of religious
understanding that appears in religious education in
the family environment either through advice or good
example of parents. Subsequently, religious practice
is reflected in the activities of worship. After the
understanding of religion and worship practices have
been implemented, individuals are required to
implement the religious values in daily life. This is
what according to Hakam (2016) called as counseling
that is from the knowledge of value, understanding of
value, appreciation of values then accustomed to
behave in accordance with the expected value.
The family as the smallest social institution can be
a source of value and can apply norms taken from
various aspects. Thus, although they have different
beliefs but within the family values and religious
norms it is possible to interact with other norms such
as culture, customs, and rational values (Knitter,
1985).
The formation of a peaceful and tolerant society
begins with education and counseling received by
individuals in the family. Family is one of the
important environment in the formation of society. In
addition, a good family environment contributes to
the formation of a good and harmonious society.
Therefore, role of educational environment such as
family is very important in supporting the formation
of a peaceful society. Family is an important
environment in instilling individual understanding of
cultural, ethnic and beliefs diversity. Family
environment becomes a forum for fostering mutual
respect for differences, so that individuals can
become good members of society and appreciate
diversity.
This is in accordance with Cillier's view (2002)
"....People become firmly grounded in their own
religious traditions and through that process gain a
willingness to listen and respect the belief of other
religions. “In other words, the process of mutual
respect for others beliefs is a fundamental thing in
establishing a peaceful relationship in diversity. Izzah
(2013) says that, dialogue and cooperation between
individuals and groups must be developed in any
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588

ideal society, especially in the attempt to build
harmonic relationships.
Mutual respect for others belief and stop the
discrimination is very important. In Soeharto era as
Dawis (2010) says, although the Chinese have been
assimilated but still often get racial discrimination.
Based on that experience, family must play an
important role in peace education values.
Family and society are an important force to build
harmony and create a common life within the
framework of diversity. Family and society is
expected to be a media in teaching religious values
through the implementation of values of belief in God
by religious ritual worship. In addition, the family and
society as well as preserving the ideological and
cultural messages to be used as guidelines for
Indonesian citizens in the nation and state. This of
course requires continuous effort and cooperation
from various parties. Thus, the role of all elements of
society is urgent in building family and community
environment as the power of the nation. Yusuf (2013)
explain that:
“No country can hope to establish lasting
conditions for peace unless it finds ways of building
mutual trust between its citizens through its
educational system by promoting mutual
understanding, respect, tolerance and dialogue”.
As a country, Indonesia has society diversity and
heterogeneity in various aspects. Varied ethnic,
religious, racial and linguistic diversity places
Indonesia as a country that is rich in cultural values,
religious values, and other noble values. As a
heterogeneous city, Manado has its own peculiarities
by its various citizens diversities especially in tribes
and religions, for example, the descendants of
Chinese family (Tionghoa) which is in one family has
religious diversity. These conditions require an effort
to create a peaceful life in a vary society condition.
To create a harmonious life in a heterogeneous
society, peace is an essential aspect. One of the efforts
that can be done is by applying the value of peace in
the family. Therefore, internalization peace values
through religious education within the family is
considered as a very urgent matter.
5 CONCLUSIONS
Based on the description above, it can be concluded
several things as follows:
 The relation of Chinese family members who
choose to embrace Islam is relatively more
distance with their family than with other family
members who have another religion. This is
because Chinese Muslims are more protective to
the purity of their Islamic faith (aqidah).
Nevertheless, interaction with family in social
activities and religious holidays still intertwined
with mutual respects to each other’s beliefs.
 The internalization of the value of peace through
religious education in Chinese Muslim family is
done through worship, advice and examples of
religious values in the family environment,
religious education at school, and socialization
in community activities.
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