Inter-connective Socio-religious and Multicultural Values at Trans-
migrant Society
Abdul Qodir
IAIN Palangka Raya, JL. G. Obos Complex Islamic Centre, Palangka Raya, Kalimantan Tengah, Indonesia, 73111
Keywords: Inter-Connective, Value, Socio-Religious, Multicultural.
Abstract: The current study aimed to explore the growing phenomenon of multicultural value in the area of
religious among adherent in Trans migration society. The values of socio-religious were connected. The
problem of study is how and why the multicultural values and socio-religious were connected in the
society? Semi-structured phenomenology interview and observation were done on two years of their
holiday. The observation was conducted with 15 informants, they are Javanese, Balinese and Dayakis
Trans migrant. The study revealed that they have a high nature of implementation togetherness, mutual
respect, and social solidarity (silaturrahim). The passion to help grow and develop along with the phrase
comfort though socially-externally equality, live peacefully in harmony as 30 years of socio-religious
connection. Sociologically, the support of society leaders and religious leaders confirmed the desire of live
peacefully. Social support system to all without distinct of religious law for togetherness.
1 INTRODUCTION
Multicultural terms have been discussed in many
scientific forums. The values were also written
and analyzed by the difference experts as well, either
comparatively or critically in many papers including
those with empirical basis. In spite of that fact, the
multiculturalism is not exposed enough to every part
of countries, particularly in empirical studies held in
rural areas of trans migrant society. In the society,
seem which it grows, develops and interconnects to
be a socio-religious values happened in the society.
Multicultural can be conceptually learned from
Bhinneka Tunggal Ika or the unity in a diversity
with its value of socio-religious interconnection in
their life. Inter-connective socio-religious means
attitudes of trans migrant of Moslem, Christian,
Hindu adherents; they were doing collaboration
totally on religious holiday, a like when they have
celebration on preparing, distributing, eating other
cooking not certain limitation about halal, halal
mixed with little haram.
Multicultural values are an egalitarian attitude to
others, respect to the diversity in race, believes of
religion, can be seen on the aspects in life and
behavioral actions in daily such as:
1) The harmony in life by the concord in a
family. 2) Among the society, spirit off helping each
other, the cooperation in solving problems. 3)
Solving problems in society by considering the
deliberation. 4) The awareness of putting the public
interest first above the personal and group
orientation interest (Sunarto, 2013).
Save and security become the need of trans
migrant society Need, as has been discussed by
many experts in hierarchy figure, in multicultural
context means that need for security is a vital matter
it has a very prominent function. Conflicts or local
gang fight, as has happened in many occasions is
cause by the failure attempt of security condition in
their environment. The background is very complex,
but most of them do not accept each other’s
difference in culture.
It is not a new one, there are many relevant
researches have been done on multicultural and
migration people, among other thing are: 1)
migration remains a deeply challenging experience
for the migrant with significant cost for the
individual employed, also for the employer (Tonder
and Werner, 2014). It can be lessened through
increased awareness of the acculturation
phenomenon. 2). there were no statistically
significant differences in variable of
multiculturalism, but some differences regarding
Qodir, A.
Inter-connective Socio-religious and Multicultural Values at Trans-migrant Society.
In Proceedings of the Annual Conference on Social Sciences and Humanities (ANCOSH 2018) - Revitalization of Local Wisdom in Global and Competitive Era, pages 159-162
ISBN: 978-989-758-343-8
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
159

internationalization were found, where a higher
budget and amount of involved staff in the
university of North versus one from south was
observed (Sanchez and Sagrario, 2017). All
Universities met, however, more than 50% of the
objectives established on internationalization. The
research of Logviona (2016) Socio-pedagogical
approach to multicultural education at preschool in
Russia, that preschool educational institutions
implement and develop the ideas underlying the
socio-pedagogical approach. It must be well targeted
and scientifically-based.
Pre-schoolers’ multicultural education is a
challenging task even for highly experienced
pedagogue. Professional socio- pedagogical activity
is one of the conditions for effective preschool
multicultural education in modern Russian society.
Migrant, refugees and asylum seekers were
presented in a positive light. No crucial differences
in representation in differences source were found,
although conservative news tend to create a slightly
more negative representation of people coming to
Europe than liberal one (Boeva, 2016). 5) The
research on Multicultural education in a Korea early
childhood classroom, the result showed that the
situation of the class as a place of multicultural
education, that was largely categorized into two;
they are the reality of multicultural education and
use limited contextual classroom factors both
internally (Kyun and Kaisook, 2015). The
multicultural education was sub-categorized into
three. The prior understanding of the teacher, the
implementation of multicultural education, and the
difficulties of the teacher. 6) multicultural society
can be described by shared space and culture in
particular places. It can create veracious benefits, but
the other hand, also problems and threats. 7) it is
imperative for employers and policy makers to
understand changing workforce demographics and
the impact of increasing diversity on human
behavior in the workplace (Edewor and Yetunde,
2017). 8) it has had to deal with the growing
numbers of political refugees and asylum seekers in
Western Europe (Rex and Gurharpal, 2003). In the
wake of terrorist attacks on the United States and the
subsequent assertion of American power in the
world at large, it has been concerned with the danger
posed by unassimilated immigrant groups. 9)
Multiculturalism used base on the context. In
process of adoption Multiculturalism is transformed
into internally relevant information (Radtke, 2003).
The transformation is highly selective, changes the
make-up of Multiculturalism. 10) Multiculturalism
is deeply entrenched in the society, not only in the
private and everyday lives of Singaporeans, but also
in its governance (Lian, 2016)
From 10 research mostly applied qualitative
method, but none the same object of research,
compare with the research proposed, but similar on
method namely qualitative. The research
purposed, related with the specific philosophy of
values of religious, so the research participants more
various background under Bhinneka Tunggal Ika or
the unity in diversity, religious cultural, even though
the proposed research must be completed.
2 PROBLEMS
The empirical study in the area called trans migrant
society reflects the development of multicultural
characteristic which needs to be explained, even
though from the early stage. The study problem is
How and why the multicultural values can develop
in Trans migrant society?
3 METHODS
Using a case study, to detect phenomena of Inter-
connective socio-religious and multicultural values
at the society, develop questionnaires and
observation guide for all participants of study. The
participants have certain characteristics namely
migrant people, some of them from Java Island they
are Moslems informant, 3 teachers and 2 farmers.
Christians, 3 teachers and 2 persons are officer. The
Hindu adherent consists of 3 teachers and 2 farmers’
informant. The data were collected with the
permission from the head of district and the head of
transmigration area. Semi-structured
phenomenology interview and observation on twice
on two years of their holiday, idul fitri for Moslem,
Christmas day, and Nyepi for Hindu adherent. The
observation and interview were conducted with 15
informants selected by purposive, they are Javanese,
Balinese and Dayakish Trans migrant.
As far data analysis, Kim (2006:66)’s inductive
data analysis method for qualitative research was
utilized to address the research question. In this
study, the data were collected by observation,
interviews, and discussion, reflective journals. They
analyzed using triangulation with regard to ensuring
validity and reliability for the qualitative.
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
160

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
161

send them to the graveyard together. The Hindu are
also coming and help as well as stated in this ability:
Ronta a woman Christian said: when a Moslem
passed away, he would visit and send condolences.
So, they show that there is nothing different among
them. They visit each other and conduct the dead to
the cave as a respect without any differences ...
(Norman 56 years at home, 2017).
The socio-religious interconnection is
influenced by external factors. They are motivated
by the surroundings to live in peaceful and safe
places that it also supports the achievement in
working. Intrinsically, Transmigration at residents
are creative to have a new opportunity to make a
living, hardworking, and thrifty in spending money.
They consider all society member are families.
5 CONCLUSIONS
Inter-connective socio-religious value has been
employed here, without thinking any differences
among Moslems law, a like halal food cooking
process, the cooking tools, spoons was used by a
Christian, or Hindu adherent one. On commonly
Moslem rule and their believe, there are must be
always clean-pure-healthy and not clean only (or
bersih-suci-sehat dan bukan bersih saja). When
Moslem Christmas day, food selection for Moslem
and Christian create a uniqueness of socio-religious
through local interaction when holiday, so on family
party the interaction among Moslem, Hindu adherent
and Christian were very interesting. The study
contributes to the district government for
maintaining peace and order in life together, as
stated on Indonesian principle of Bhinneka Tunggal
Ika. The research implicates of maintaining respect
among community members in the multicultural
society.
ACKNOWLEDGEMENTS
We would like to thank Sri Wahyuni, her husband
Wahyu, Tohari and Miftakhudin for valuable
interview, observation and participation assistance.
REFERENCES
Boeva, A., 2016, Discursive construction of refugees,
migrant and asylum seekers in British and American
news sources, Procedia - Social and Behavioral
Sciences 236 pp. 53–58.
Edewor, P. A., Yetunde, A., A., 2017. Diversity
Management, Challenges and opportunity in
Multicultural Organizations, International Journal of
the Diversity Vol. 6. No. 6.
Sunarto, K., Multi Ed in Schools: Challenges in, It
Implementation
Kim, Y. C., 2006. Qualitative research method 1, Mun
Um Sa. Seoul.
Kyun, J., Kaisook, C., 2015. Multikultural education in a
Korea early childhood classroom, Procedia - Social
and Behavioral Sciences 174, PP. 2036 – 2039.
Lian, K. F., 2016. Multiculturalism in Singapore: Concept
and Practice. In: Lian K. (eds) Multiculturalism,
Migration, and the Politics of Identity in Singapore,
Asia in Transition, vol 1, PP.
Logviona, O. K., 2016. Socio-pedagogical approach to
multicultural education at preschool in Rusia, Annual
International Scientific Conference Early Childhood
Care and Education, ECCE 2016, 12-14 May 2016,
Moscow, Russia, Procedia Social and Behavioral
Sciences, volume 233, PP. 206 – 210.
Radtke, Frank-Olaf 2003. Multiculturalism in Germany:
Local Management of Immigrants Social Inclusion,
International Journal on Multicultural Societies
Volume 5, No1, 2003: 55-76.
Rex, J., Gurharpal, S., 2003. Multiculturalism and Political
Integration in Modern Nation-State, International
Journal on Multicultural Societies (IJMS) Volume 5,
No1, 2003: 3-19.
Sanchez, L. C., Sagrario, S., 2017, Multiculturalism and
internationalization in Spanish Universities-North-
south socio-cultural differences? 7th International
Conference on Intercultural Education ‘Education,
Health and ICT for a Transcultural World’, EDUHEM
2016, 15-17 June 2016, Almeria, Spain, Procedia -
Social and Behavioral Sciences, volume 237, PP. 1125
– 1130.
Tonder, C. L. V., Werner, S., 2014. Migrant Acculturation
and the Workplace, Procedia - Social and Behavioral
Sciences Volume 143, PP. 1041-1047.
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
162