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4 RESULT AND DISCUSSION
Revealed that they have a peaceful condition, high
nature of togetherness, mutual respect and
implementation of social solidarity
(silaturrahim), as revealed on apart of interview and
observation.
... It is very peaceful here. I have never witness
any bothering actions around. When Moslem
holiday or Idul Fitri Moslems go around, there is no
difference treatment between Christians, Hindu and
Moslems. There are also treating other people base
on their tribe, as seen on the following observation:
.... helping each other. at the time Idul Fitri, I am
as a Christian helping them to prepare for the feast,
and when Christmas is around, they will help us
back. It is like a routine happening during those
time. Men, women, children will visit on those days.
The women usually help making snacks and
desserts...
Sociologically, habits of helping each other
appears as the result of interaction in believing and
respecting each other. Visiting each other on Idul
Fitri or Christmas is also meaningful for both sides,
as long as they do not involve in the ritual worship.
Because for Moslem, it is clear that in Moslem
believe or aqidah and worshipping that nor will ye
worship that which I worship, which means both of
them must be separated, it is not meant to be
interconnected or integrated and celebration
religious activities.
4.1 Inter-connective Value in Trans
migrant Society
Multiculturalism value do not happen instantly, apart
from connected to other values, for example the
implementation grows together with the
understanding of the religion, and hence it
grows intrinsically. The residents are fit, relieved,
assisted, and happy being in the same domicile with
migrant worker. Migrant workers are different in
their backgrounds, tribe, and religion. However, in
their daily basis they interact peacefully with the
local residents. They respect, help, and admit that
living together in peace is very important, as
assumed from this snippet of this interview: ...we
live peacefully here, we respect and help each other.
It is all good. For example, Intan’s husband is
Banjarish. We never think differentiate him just
because he is different. We are not bothered by the
fact we’re living in diversities... In the elementary
school here also there is another example, Ainun is
Banjarish as well, we have been interacting for
decades, and she is kind and warm hearted. The
headmaster is Javanese, Tohari is like a family...
Yeah, we know each other and he is a close friend in
teaching in the elementary school... (Interview with
Sri Wahyuni and Wahyu, 2016)
It seems like the bond as the result of the
interaction of these three tribes Dayak Kapuas (the
local residents) and another transmigration migrant
(Banjarish and Javanese) is quite strong. The bond is
focused on the psychological agreement that grows
positively. The three tribes (Dayakish, Banjarish,
and Javanese) would rather manage and think about
their own family internal matters, than meddle the
neighbors’ business. In another statement, they have
quite self-restrained to manage their own will,
without forcing and intervening the local residents
and another transmigration migrant about any new
values.
4.2 Marriage as a Proof of Reforming
of Socio-religious
Wahyu and Sri formerly on different religion before,
they meet in early condition, where Transmigration
is still a rural area. They prepare and improve their
prospect by creating a family life. Wahyu ready to
convert from Moslem to Christian. So, they marry
base on Christian way. They stated: ... I am Sri,
married to a trans migrant, Wahyu from Java island.
He came here to work in office of transmigration.
The marriages at sociologically becomes a
strong will of living together between two people,
and it now appears as one of the social institution
construction as well as connection with social
religious interaction. It can be seen from the success
of her two sons who finished their degree.
So, it is should be more research to make the
phenomena clear in Trans migrant society. This
marriage couple are happy to be living together with
the transmigration migrant, as said: ... we married in
1982. I am a Dayakish tribe, and I were assigned
here in 1982. We never move because I always feel
like at home living here. I am working as teacher
elementary school. As my husband, he works in
many different areas, and I am staying here all
along. He worked in Dadahup district, Sebangau,
and also Belawan district.
Externally, Wahyu family has good economy
condition. The have rubber tree farm, cattle, and
renting car so they can pay for their sons’ tuition in
university. Here is an excerpt of an interview:
Wayan Budra, a farmer Hindu adherent, was not
motivate to become government employee because
the salary was not high enough. But I prepare for
my son. This social religious behavior happens when
someone is passed away, they will visit them and
Inter-connective Socio-religious and Multicultural Values at Trans-migrant Society
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