Transformation from Non-peace Cognitive Scheme to Peace of

Gusdurian Malang Peace Activists

Wachidatul Zulfiyah

, Elma Prastika Maharani

, Zakiyatul Muti'ah

, Muhammad Mahpur

and Yusuf

Ratu Agung

Psychology Faculty, Universitas Islam Negeri Maulana Malik Ibrahim Malang, East Java, Indonesia

Center of Indigenous and Peace Psychology Team, Universitas Islam Negeri Maulana Malik Ibrahim Malang, East Java,

Indonesia

Keywords: Gusdurian, Cognitive Scheme, Peace

Abstract: A schema is a set of structures of knowledge or understanding of some concept or stimulus. The scheme

contains knowledge about concepts or stimuli, relationships between various understandings of the concept,

and specific examples. The Gusdurian community appears to carry the message that peaceful thinking must

be fertilized from ourselves. In Malang, there are Gusdurian communities which consist of various social,

ethnic, and religious backgrounds. This study tries to examine the cognitive scheme of activists in the

Gusdurian Malang community and identify the factors that influence it; the subjects are 6 members of

Gusdurian Malang and qualitative methods with data collection techniques are used through interviews,

documents, and data analysis. The results of this study found that there were emotional, informational, and

prejudice factors that influenced activists before joining Gusdurian Malang, as well as motivational factors,

communication, and knowledge found in Gusdurian Malang activists to change cognitive schemes so as to

bring peace to their souls.

1 INTRODUCTION

Indonesia has a rich diversity which is an

inevitable phenomenon; denying and accepting the

facts of diversity also occur and cause debate until

the present day. Such a dynamic has emerged from

various social groups with various backgrounds

(Hasan, 2005; Liliweri, 2005; Naim, 2014; Wahid,

2006).

In this study, the Gusdurian Community is a

social group that reflects acceptance of the diversity

of social, ethnic, and religious backgrounds. This

community has carried out various activities that

directly result in collaboration in various interfaith

harmony forums, cross-faith youth communities, and

individuals who have the same humanitarian pulse

without being separated from the figure of Gus Dur

(Abdurrahman Wahid, Indonesia's fourth president)

as a symbol of a struggle (Haq, 2016; “Jaringan

Gusdurian,” 2018b; Rumadi, 2010; Wahid, 2006,

2000, 1998).

Recognizing the peaceful mind and putting it

into peaceful behavior requires a shift in thinking

about how to see and value others who have

different beliefs (Eck, 2015; Hamber et al., 2015).

Stereotypes can only be changed by the individual

through various understandings from the point of

view of others (Gross, 2017).

The Wahid Institute reports that throughout

2015, there were at least 147 cases of intolerance in

Indonesia (The Wahid Institute, 2015). In 2014,

Komnas HAM noted that there were 76 cases of

intolerance reported to the KBB Complaint Desk.

The complaints had increased to 87 cases by 2015.

By 2016, nearly 97 cases of intolerance occurred in

Indonesia (Komnas HAM, 2017). This proves that

the community’s mentality of the meaning of peace

and tolerance requires a correction.

It is not impossible that thoughts about peace can

be obtained from the environment or a group. In

everyday life, the practice of mental revolution is to

be a man of integrity, willing to work hard, and have

a spirit of mutual cooperation. In the strategic value

of this mental revolution, there is a concept of

tolerance that is proclaimed gotong royong that has

the components of courtesy, accepting difference,

non-violence, anti-discrimination, and pro-mutual

Zulﬁyah, W., Maharani, E., Muti’ah, Z., Mahpur, M. and Agung, Y.

Transformation from Non-peace Cognitive Scheme to Peace of Gusdurian Malang Peace Activists.

DOI: 10.5220/0009929503010308

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 301-308

ISBN: 978-989-758-458-9

301

affection (Hasan, 2005; Kementerian Kordinator

Bidang PMK, 2015; Koentjaraningrat, 1994;

Widodo, 2016).

Through the Gusdurian community of Malang

(Gusdurian Malang), we see that there is a change in

cognitive schemes in individuals related to religious

differences and perspectives about other people who

have different beliefs and thoughts. Gusdurian

Malang members, after having the motivation in

promoting religious harmony, can realize awareness

and care (Haq, 2016). Of course, awareness and

caring do not escape the existence of positive

thinking and schemes about the beauty of peace.

Thus, this study seeks to identify the cognitive

schemes used by peace activists to adapt themselves

to the same community environment with different

backgrounds and to arrange an understanding of

peace that is not only built from interfaith dialogues,

but is also intellectually embedded through

experience. This research is different from previous

research and it is important to do because this

research explores that Gusdurian Malang is able to

realize a mental revolution by shifting the cognitive

scheme from prejudice to positive thinking in the

form of a peaceful mind (Klar et al., 1988; Maoz,

2012).

Furthermore, this research has two questions (1)

How can we describe the cognitive scheme of peace

among activists in the Gusdurian community in

Malang, and (2) What are the factors that influence

the formation of a cognitive scheme?

1.1 Cognitive Scheme

A schema is a set of structures of knowledge or the

understanding of some concept or stimulus. The

scheme contains knowledge about concepts or

stimuli, relationships between various

understandings of the concept, and specific

examples (Taylor et al., 2012). Schemes can be in

the form of schemes about certain people, social

roles, oneself, attitudes toward certain objects,

stereotypes about certain groups, or perceptions of

general events (Taylor et al., 2012).

Importantly, schemes help process information.

The scheme enables us to remember information

better, organize details, and to speed up the

processing of information relevant to the scheme.

The advantage of schematic processing is that

schemes help process information quickly and

efficiently. The concept of a scheme is to describe

how social information is perceived and selectively

organized in memory; in other words, to help

remember and interpret new information (Axelrod,

1973).

The scheme helps information inference

automatically on matters relating to the areas of

emotional concern (Sardarzadeh, 2017; Taylor et al.,

2012). The scheme assists the interpretation of

relevant information of the same kind so as to enable

a more definite retrieval of inference (Taylor et al.,

2012). Schemes contain feelings that can lead to

certain emotional responses, called "schema-driven

affects" (Leahy, 2002; Sardarzadeh, 2017; Taylor et

al., 2012). If information from the environment turns

out to be compatible with our scheme, then it will

trigger the attitude or feeling in the scheme (Hess

and Pickett, 2018; Taylor et al., 2012; Tesser and

Leone, 1977).

All the benefits of processing this scheme are

also accompanied by weaknesses, and many of them

are related to errors and bias (Klar et al., 1988). We

can easily be misled by the act of simplification.

Schematic processing speeds up and streamlined

processing and makes events understandable so that

we can make predictions. However, the scheme can

also cause us to misinterpret, thus causing our

expectations to be inaccurate. Our responses are less

flexible (Robert A Baron and Byrne, 2003; Taylor et

al., 2012).

1.2 Peace: A Cognitive Scheme

Mistakes in interpreting the scheme cause the

information received to not be accurate in its

operation and can cause problems. In the context of

different social realities, false perceptions sometimes

create an implied reality, resulting in what is called

"self-fulfilling prophecy" (Stagner, 1977).

To change the interpretive framework so that

opportunities for anti-conflict arise, we first explore

why the interpretive framework is resistant to

change in the context of conflict (Klar et al., 1988).

According to Melchin and Picard, learning occurs as

a result of the development of insight, and learning

is the basis for knowing (Price, 2010).

We know something after first experiencing,

then trying to understand what has been experienced

through insight, and verifying the most correct

insights. This knowledge is framed by

interpretations based on the experiences and cultural

values that make up the narrative of the

interpretation framework.

Promoting empathy and creating space for

positive identities automatically rejects thoughts that

are contrary to what we know. In a deep rooted

conflict where the threat is very disturbing,

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dismantling, caring, and curiosity about the causes

of aggression regarding the conflict are essential if

they are to succeed in releasing the conflict for peace

and the adaptability of the social order (Price, 2010).

There are three factors that support the existence

of a peaceful cognitive scheme that is; objectivity,

prevention of prejudice and value.

Objectivity, based on the philosophical meaning,

means the doctrine by which knowledge is based on

objective reality (the knowledge can stand alone).

Objectivity is a peaceful scheme that will be realized

if we judge someone based on what really happened;

not the result of the influence of others or social

prejudice.

According to Pettigrew (in Robert A Baron and

Byrne, 2003) prejudice that occurs between groups

can be reduced by increasing the intensity of contact

between the prejudiced groups. What is described is

famous in contact hypothesis theory. The basis of

the argument is that increased contact allows for a

deeper understanding of the similarities they may

have. As you know, an understanding of

commonality will create the attraction of two sides.

Contacts that are increasingly frequent also bring

forth the possibility that one can see that outgroup

members as varied, not homogeneous as seen before.

Humanitarian value is the value of human

dignity. Humans are the highest creatures among

God's creatures so that human values reflect the

position of human beings as the highest creatures

among the other creatures. Someone has high human

values when the value requires people to have

attitudes and behavior as human beings; rather, he

does not like attitudes and behavior that are

degrading to other humans. Cultural value is a value

that exists and develops in society. Cultural values

are the first level of ideal, or customary, culture

(Koentjaraningrat, 2009). Cultural values are the

most abstract and cover a broad scope, so cultural

value is something that is considered very influential

and is used as a guide for a society in determining

whether a person is human or not. Further, a system

of cultural values consist of conceptions that live in

the minds of most citizens about things that they

should consider very valuable in life

(Koentjaraningrat, 2009). Therefore, a cultural value

system usually serves as the highest guideline for

human behavior. A more concrete level of this

human behavior system includes specific rules, laws,

and cultural values.

Figure 1. Conceptual research framework of the peace cognitive

scheme

With the growth of thinking that all humans

share the same values regarding human rights and

justice, then a peaceful mind will be formed. There

is no longer a human reason to distinguish other

human beings as a foreign part of ourselves. There

are no teachings or cultures that teach about

humiliating humans.

2 METHODS

This study uses a qualitative approach with the

aim of obtaining rich descriptive data by explaining

the phenomena to be completely studied in detail

(Bretherton and Law, 2016; Herdiyanto and

Yuniarti, 2012). The type of qualitative research

conducted in this study is phenomenology, namely

the type of qualitative research that aims to describe

the life experiences of participants so that the

general meaning of peaceful living is obtained

(Creswell, 2015; Willig, 2008).

Participants in this study amounted to 6

Gusdurian Malang informants with a variety of

different backgrounds. They are Billy, Muiz, Rizal,

Fauzan and Najib. Researchers gave the same

questions to 6 different participants.

This study uses in-depth interview techniques

individually and documentations from a book

written by Gusdurian members, "Jalan Damai Kita",

(Our Road to Peace) (Mahpur and Budiprabowo,

2017). After the interviews, the results (in the form

of audio recording) were translated and written in

the form of text narration. Once the data was ready,

the research moved into the coding phases to study

the data and marking the key words and ideas

present in the data in an effort to find the themes

emerging from the data. Then, categories for the the

data were made that had meaning to guide in finding

patterns and relationships, as well as making general

findings. The meaning obtained illustrates the

phenomenon of the meaning of peaceful life

experience.

Informati

Objective

Prevent

Prejudice

Value

PEACE

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303

3 RESULTS

3.1 Scheme before Joining Gusdurian

Before joining Gusdurian, the activists had several

factors that led to the presumption between people

of different faiths. These factors included:

Emotions

There are various factors that influence the

formation of an anti-peaceful cognitive scheme

within the individual. Emotions become one of the

main factors that influence the formation of

cognitive schemes. Feelings of fear, anxiety, and

negative prejudice towards individuals who have

different beliefs lead to fears of doctrine by certain

groups. Thus, it often raises a feeling of unease that

is often experienced by individuals when mixing

with individuals who have different beliefs.

Emotions play an important role in rational thinking

because emotions provide important information

about understanding the world around us. In an

organization, the key to good decision-making is to

apply thoughts and feelings in a decision.

Individuals are able to make decisions according to

the emotions they feel.

The rise of information that contains negative

prejudices between religious communities has

gradually taken root in people's lives. This

information is a source of fear for individuals who

have different beliefs that make it easier for the

formation of negative prejudices among religious

people. There is a fear of doctrinaire when an

individual interacts with someone of different faith,

making him doubtful in deciding whether he or she

opens up to differences. This fear is based on the

tendency of the community to label and see the

ugliness of other religions that have different beliefs

from their adopted beliefs, hence the feelings of

anxiety often occur when together with individuals

of different religions. This is based on many reasons,

including the tragedy of terror that often occurs in

several countries around the world, including

Indonesia. The fact is further strengthened by the

many reports on terror cases committed by certain

groups who act in the name of Islamic religion, often

passing through print and electronic media. This is

what creates its own fear in a non-Muslim in view of

the Islamic religion that does not agree with it.

The fears experienced by individuals varied,

ranging from fear of entering a house of worship

with different beliefs, to the fear of obtaining

doctrine offered by adherents of other religions. On

average, fear occurs when dealing with Christian

religious leaders; commonly called pastors / priests.

This fear is due to the wrong understanding if they

are close to the priest, it will facilitate the process of

Christianization. Because the majority of the

speakers came from a homogeneous society, they

had felt shocked when gethering with interfaith

communities.



Figure 2. Basic emotion of religious prejudice

These doubts and fears that the individual feels

give rise to uncomfortable feelings when the

individual associates with someone who has

different views. This is caused by negative

prejudices that come from information circulating in

the community.

Information

Religious information is obtained by individuals

through the environment and this is the cause of the

formation of an anti-peaceful cognitive scheme. One

of Muiz and Fauzan's parents, who were considered

more religious and fanatical, often questioned when

the child was friends with someone who was of the

same religion but had different views especially

friends with someone of different religions. Such an

environment is capable of causing an anti-peaceful

scheme to form within individuals. This non-peace

scheme is increasingly strengthened by individuals

who do not try to move away from the prejudices

embedded in the dogma of their environment.

Dogmas also influence cognitive schema

formation. Dogma is found in many religions such

as Christianity where it is considered as the main

principle that must be upheld by all people of the

religion. As a basic element of religion, the term

dogma is given to theological teachings that are

considered to have been proven to be good, in such a

way that the suggestion of refutation or revision

means that the person no longer accepts the religion

as his own religion, or he experiences personal

doubt.

Interfaith Relationships

Fear

Wary

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

Figure 3. Cronological of information to shaped cognitive scheme



Prejudice

Prejudice is an attitude (usually negative)

intended for members of several groups, which are

based on membership in the group. In other words, if

someone has a prejudice about someone, then the

prejudice that emerges is based on the person's

membership in a group and not by other

characteristics that he has such as personality, past,

or because of negative habits.

An example comes from the research that we

have done showing that prejudices that existed

before joining the Gusdurians included a sense of

suspicion when someone with different beliefs

participates in our beliefs. For example, when a

Muslim visits a non-Muslim place of worship, there

is a suspicion that arises that this suspicion is

evidence of prejudice against other religions for

participants.

Figure 4 Cronoligical prejudice of religious

Muslims also felt fear when visiting non-Muslim

places of worship. Most of them were afraid of any

doctrine that might occur when hanging out with

them. This fear occurs because of the many dogmas

that develop in the community for interfaith

relations; specifically that individuals are always

prejudiced towards other religions and give "labels"

by just looking at the ugliness.

A special understanding that discusses universal

justice has yet to be created. Universal justice,

including human rights and humanitarianism, is very

important because every religion has its own

interests. This kind of understanding can reduce the

intensity of negative prejudice towards religious

people.

3.2 Scheme after Joining Gusdurian

Malang

Several factors cause the change from an anti-

peace scheme to a peaceful scheme among the

Gusdurian Malang activists, including:



Motivation

Motivation is a process that explains the

intensity, direction, and perseverance of an

individual to achieve his goals. When joining the

Gusdurian community, the speakers have a strong

motivation in the form of a vision of humanity and

the same mission to create peace for all humanity.

Because in essence, all human beings on this earth

must be able to create peace together through

communication and building relationships, not

creating peace by forming a new ideology. In

addition, motivation is also influenced by the

individual's desire to reconcile with an environment

full of the diversity that exists. Because in essence,

differences in religion are not a reason to drop each

other and create division between one people and

another.



Communication

Communication is a process within a person or

several persons, groups, or organizations. Society

creates and uses information to connect with the

environment and others. To create a peaceful

cognitive scheme is to approach something that is

the source of fear, namely by approaching people

who have different beliefs.Internalization of the 9

Gusdurian values that are considered universal for

all existing beliefs facilitates the process for a person

to learn and establish interfaith closeness, as well as

to foster a sense of mutual understanding between

existing differences.



Knowledge

Knowledge is information that is known or

realized by someone. Several resource persons

admitted that there were significant changes after

joining the Gusdurian community. In the past, before

joining the Gusdurian Malang community, the

speakers were afraid to meet pastors and other non-

Islamic people of faith, now, after joining the

Gusdurian Malang community, the resource people

prejudice

fear mistrust

Justice misunderstanding

Shaped on non-peace

cognitive scheme

information

surroundings

Dogma

Shaped cognitive scheme

Transformation from Non-peace Cognitive Scheme to Peace of Gusdurian Malang Peace Activists

305

try to take courage in fighting their fear in

establishing relationships with someone with

different beliefs. Afterwards they realized that his

fear of the pastors and the view of the non-Islamic

faith they held had been wrong; in fact, by

establishing friendships with people of different

faiths, they report an increase in their level of faith

as a Muslim; it became stronger. Such a difference is

created as a place for people to learn and get to

know each other. Therefore, it is appropriate if a

difference that exists should not be used as a

benchmark to prioritize a person.

To establish peace begins with a sense of mutual

openness among religious people, because peace

begins with oneself. The Gusdurian Community

exists to provide humanity and justice. As a human

being who desires to obey their God, it is fitting to

not discriminate and expect or force difference to be

the same, because in truth, all human beings are

equal before their God.

Figure 5 Transformation of peace cognitive scheme in Gusdurian

Activists

4 DISCUSSION

This study examines the existing cognitive

scheme in Gusdurian Malang members before and

after following the Gusdurian community of

Malang. We find in this study that the anti-peaceful

cognitive scheme formed prior to following

Gusdurian emerged from environmental dogmas, as

well as negative prejudices, that have been

embedded from childhood. Then, anti-peaceful

cognitive schemes transition to peaceful cognitive

schemes after following the Gusdurian community

with affection, experience and knowledge.

Gusdurian is the name for the disciples,

admirers, and successors of Gus Dur's thoughts and

struggles. The Gusdurians deepened Gus Dur's

thinking, emulated his character and principles of

value, and sought to continue the struggle that Gus

Dur had pioneered and developed in the context of

the challenges of the times.

The Gusdurian Network has the mission of

guarding the movement of Indonesian nationality

through the synergy of the work of his followers,

based on Gus Dur's values: spirituality,

humanitarianism, justice, equality, liberation,

simplicity, brotherhood, chivalry, and local wisdom,

so that the values, thoughts ,and struggles of Gus

Dur remain alive (Jaringan Gusdurian, 2018a).

As Gus Dur based his struggle on noble values,

the Gusdurian network did not limit the issues being

managed, as far as Gus Dur's 9 values were

concerned. Currently the Gusdurian network is

concentrating on issues of nationality, education,

and people's economy. In 2013, several strategic

issues of concern to the Gusdurian network were NU

and pesantren, Indonesian Islam, intolerance,

poverty and economic development, and democratic

transitions.

According to the previous research from Haq

(2016), about the motivation of Gusdurian Malang,

the results indicate intrinsic motivation to be an

initial impetus to promote religious harmony in

Gusdurian Malang. This motive was due to

Abdurrahman's interest in, and the experience of, the

faith level that did not go well. Both of these

motives are then dynamic in the Gusdurian Malang

community that finally meets the nine main values

of Gus Dur and the concept of religious harmony in

the Gusdurian community in Malang. The dynamics

that occur then change the initial intrinsic motivation

that promotes religious harmony towards change to

promote religious harmony because peace is the fruit

of a long process and is a responsibility that must be

carried out as human beings.

Internalization

value

Countering

fear

Knowledge

uildin

Raising faith

Join

Gusdurian

motiva

tion

Peace

differe

nce

Peace

scheme

Source of

ear

understan

din

Understanding

Process

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The above research explains the existence of

motivation as an action that is an element of change

in the way of thinking. In our research we clearly

discussed how cognitive thinking, or schemes, are

formed and are able to change, as well as the factors

that affect them. A schema is a set of structures of

knowledge or the understanding of some concept or

stimulus. The scheme contains knowledge about

concepts or stimuli, relationships between various

understandings of the concept, and specific

examples (Taylor et al., 2012).

This study found that the scheme owned by

members of Gusdurian Malang is the result of

knowledge gained from the family, the surrounding

environment, and the community’s dogma. Family

and environment are an important role of the

formation of cognitive schemes because humans

grow and develop within them. The dogma of

society is very capable of influencing the cognitive

scheme because the dogma comes from the beliefs

held by the environment.

These factors do not mean that the cognitive

scheme is stagnant. Our study proves that there is a

change in cognitive schemes. The factors that

influence such a change are emotions, specifically

because the subjects feel that peace is love, which

they find in the Gusdurian community of Malang

based on nine of Gus Dur’s values, a factor of

experience during discussions with Gusdurian

Malang, and the knowledge of Gusdurian Malang's

work. The main factor is the awareness of the

importance of peace and the courage to be open and

receive peace.

5 CONCLUSION

Based on the research we have done, we find that

activists who are members of Gusdurian Malang

experience a change in the anti-peace cognitive

scheme to a peaceful cognitive scheme after

following the Gusdurian community in Malang.

Prior to joining Gusdurian, many Gusdurian

Malang activists had a scheme of fear of interacting

with interfaith individuals. This fear was derived

from the surrounding environment and the doctrine

that developed in society. However, after joining

Gusdurian, their cognitive schemes changed.

Contrary to the fear of disappearing faith, Gusdurian

activists felt that interfaith interaction increased their

faith in their beliefs.

There are diverse factors that influence the

changing cognitive schemes in Gusdurian activists.

Among the emotional affective factors,

communication, experience, and awareness of the

importance of peace and courage in being open to

receiving and sharing peace.

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