Internalization of the Values of Rasai Cultural Wisdom in Knitting

the Attitude of Tolerance among Social Groups:

A Naturalistic Study on Tabanga Community in Ternate City

Syahril Muhammad

Lecturer of Civic Education Study Program, Faculty of Teacher Training and Education

Khairun University – Ternate

Keywords: Internalization, Cultural wisdom of rasai, Tolerance

Abstract: This study focuses on the assimilation and adaptation processes among social groups with multicultural

basis that characterize Ternate people. It aims at analyzing the assimilation and adaptation processes among

social groups through the internalization of the values of Rasai cultural wisdoms in Tabanga community in

Ternate City; analyzing the inhibiting factors of the internalization of the values of Rasai cultural wisdoms

in knitting the tolerance attitudes among social groups; and analyzing the impacts of Rasai culture of

Tabanga community in Ternate City. The research applied ethnographic approach. The results of the study

show that the assimilation and adaptation processes of Rasai are able to knit the tolerance attitudes among

social groups. The inhibiting factors of the internalization of the values of Rasai cultural wisdoms in

knitting the tolerance attitudes among social groups include the dominance of kinship, the low level of

education achievement of the community, and not yet built a model of multicultural society-based attitude

building in Tabanga community of Ternate City. The attitude of openness of Ternate community in

responding the existence of Rasai culture is strong. In addition, such culture is one of the instruments to

strongly develop a peaceful civilization of the future of North Maluku.

1 INTRODUCTION

One problem that needs attention in the current era

of globalization is the problem of national

integration. The rapid flow of globalization has

resulted in the erosion of a sense of love for local

culture which tends to be weaken. In order to keep

the existence of local culture to remain strong, a

multicultural society needs to be introduced and

instilled a sense of local cultural love. In North

Maluku there is one cultural wisdom known as the

culture of "brother rasai". Rasai's brother culture is

an effort to instill a sense of brotherhood towards

others. Where the brother's culture is built not on

the basis of equality of blood, culture and religion,

but through recognition, appreciation and mutual

agreement between the two parties. This is part of

an effort to minimize the negative impact of the

attitude of acceleration between social groups. The

value of Rasai's cultural wisdom is owned by every

region in North Maluku in its manifestation seen

from brotherhood recognition on the basis of the

trust of the two parties. The religious culture of the

apostles has been formed centuries ago, a long

historical process of the formation of royal

territories in Maloku Kie Raha.

The values of the wisdom of your cultural

culture form a harmonious mutualistic relationship

between diverse tribes, groups, religions and races.

The basis of this mutual recognition of

brotherhood attitudes builds a very high level of

empathy. Therefore they try to treat each other in

the best way even though they are of different

religions and beliefs and tribes. The spirit of this

apostle has been imprinted on them as a fellow

who has been built for hundreds of years. But the

sense of brotherhood remains fostered to this day.

The value of local wisdom that is developed and

believed to be a social glue that is often a reference

in arranging relations between fellow religious

communities. The values of cultural wisdom will

be meaningful for social life if they are used as a

reference and reference material in maintaining

and creating harmonious social relations.

Muhammad, S.

Internalization of the Values of Rasai Cultural Wisdom in Knitting the Attitude of Tolerance among Social Groups: A Naturalistic Study on Tabanga Community in Ternate City.

DOI: 10.5220/0008897200430048

In Proceedings of the 1st International Conference on Teaching and Learning (ICTL 2018), pages 43-48

ISBN: 978-989-758-439-8

The Ternate community in Sulamadaha and

Tabanga still cared for the cultural tradition of the

"brothers and sisters", even though the two

communities had different religious identities.

These two groups of people have long mingled

together in a cultural order known as the culture of

brother rasai. Where the culture of the apostle is

born from the door of the womb of the tradition of

the Ternate sultanate with the philosophy of "Jou

Se Ngofa Ngare. This philosophy has strong social

cohesion in building open civilization as a social

capital movement in building awareness and trust

in living together without identity turbulence.

The positive contribution from the value of the

local wisdom of the apostle's culture is to creep the

intolerance between social groups in realizing

social resilience (inter-religious tolerance) as part

of the manifestation of the values of local wisdom

in North Maluku. But on the other hand,

indigenous communities at the local level are

confronted with the emergence of the

primordialism and fanaticism between religious,

ethnic and ethnic groups. As a result of a shift in

the values of local wisdom in terms of realizing

social resilience it undermines the culture of

kinship in living together between social

communities.

The main study in this study is related to the

social resilience of the Ternate community through

the penetration of the cultural values of "brother

rasai" inherited from generation to generation. The

Tabanga and Sulamadaha Ternate communities

hold fast to the customs of the Ternate Sultanate by

adopting the philosophy of "Jou Se Ngofa Ngare.

This philosophy is also embraced by the Tabanga

community as part of their view of life that has

long been awakened through the doors of the

Ternate sultanate's hereditary hereditary.

This study focuses on several key issues, namely:

(1) to analyze the process of intermingling and

adaptation between social groups through the

internalization of the cultural values of "brother

rasai" in the Tabanga community in Ternate City,

(2) to analyze the inhibiting factors of

internalization of values cultural wisdom of

"brother rasai" in creeping the intolerance between

social groups and (3) to analyze the cultural impact

of your religion on social integration?

2 THEORITICAL REVIEW

2.1 Intermingling and Adaptation

between Social Groups through

Local Culture

Intermingling between social groups through local

culture as stated by Dadang that there is a positive

correlation of local culture (brother rasai) creates

open social relations. This happens because the

value of local wisdom is interpreted by different

groups of social backgrounds born of trust through

the historical flow of the early birth of civilization

and the traditions of kingdoms in North Maluku.

The cultural wisdom values of "brother rasai" have

meaning if they remain a reference in overcoming

every dynamic of social life. This is in line with

the opinion of De Vos G & Ross Roeanucci L (in

Syafrudin, 2015) proposed a theoretical framework

that the intermingling between groups of people

with different social status can eliminate the

characteristics of group and personal identity. This

means that relationships between tribes, religions,

languages and nations in a pluralistic society can

eliminate the cultural boundaries of ethnic groups.

Cultural characteristics of a particular social group

including ethnic groups may dissolve into the

dominant culture that is used as a reference frame

for the community concerned. This opinion differs

from Barth's empirical research on the nature of a

culture, stating that cultural boundaries can survive

even though tribes mingle. Inter-ethnic differences

are not determined by the absence of assimilation,

contact and exchange of information, but are more

likely to be caused by the existence of a social

process of separation and unification. Differences

in categories can still be maintained despite the

exchange of roles and membership among ethnic

units in one's journey.

2.2 Inhibiting Factors in Internalization

of Local Cultural Wisdom Values

The internationalization process of the value of

local wisdom is done through activities that are

local by means of habituation, learning and

coaching. The values of local wisdom found in the

community include religious attitudes, kinship,

confidence and courage. The benefits of the rasai

culture are as a means of strengthening friendship,

increasing a sense of pride in regional culture,

active in the process of social activities, a means of

self-actualization. The inhibiting factor of

ICTL 2018 - The 1st International Conference on Teaching and Learning

internalization of the value of local cultural

wisdom, according to Nasotion (2009) is the lack

of public awareness in maintaining the value of

local wisdom, lack of supporting infrastructure. In

addition, according to Dadang (2015) there are

several aspects of internalization of the values of

local cultural wisdom, including (1) the still strong

dominance of ancestral traditions, (2) the still low

level of public education achievement and (3) the

lack of a multicultural-based community attitude

formation model.

2.3 Impact of Brother Rasai Culture on

Social Integration

Rasai's brother culture is a culture of Ternate

people that can only function well if it is

interpreted properly as it is by the adherents. As a

cultural system, understanding of the culture of the

brotherhood has an impact on the implementation

of the forms of your culture in the life of the local

community.

The meaning of your culture is identical to the

meaning of truth and good living together based on

the history of Ternate society. Truth and goodness

for the local community are expressed through

behavior that is not contrary to the customs of your

culture, the rasai as part of the social tradition is

interpreted as a culture that contains truth.

Cultural wealth such as the brother's culture

can function to create social integration in the

Ternate community. Ralp Linton, social integration

is a process of progressive development in order to

realize perfect conformity together to realize

universal conformity. While Kotoyo defined social

integration as an illustration of the intermingling of

citizens into a whole and unified entity into a

single social unit.

Based on the above opinion, it can be seen that

social integration emphasizes the process of

community development, the intermingling of

different citizens, adjustments between the

different elements of society, until finally reaching

a unity or unity of society. In other words,

intergaration as a process and outcome of social

life is a tool that aims to establish a normal

homogeneous state, if the homogeneity is achieved

then the survival of the community will be

achieved. This is in line with the opinion of

Dadang (2015) that "The values of local wisdom

are meaningful to social life when they become

references and reference material in maintaining

and creating harmonious social relations".

Starting from this opinion it appears that there

is a positive correlation of local wisdom creating

open social relations between social groups even

though they differ in identity. The value of local

wisdom is thus interpreted as a community group

that has different social backgrounds as social

capital born of mutual trust. Koentjaraningrat

(1998) said that kinship is one of the fundamental

principles for grouping each person into social

groups, roles, categories, and differences. This

opinion suggests that the culture of kinship is still

quite strong in the community. The kinship bond

creates a stronger duty among related people than

among strangers. Therefore, a cultural value

system usually serves as the highest guideline for

human behavior.

3 RESEARCH METHODS

This study applies an ethnographic approach with

naturalistic qualitative study methods. Crewell

(1998) said qualitative research is a research

process to understand based on the tradition of

research methodologies that investigate social or

human problems. Researchers create complex

images that are holistic, analyze words, report

views of informants in detail and conduct research

in natural settings.

The source of information for this research is

the cultural observer, community leaders and

traditional leaders, chosen because they can

provide sufficiently accurate information. Which is

the key informant in this study is the researcher

himself (Millan, 2001). The collection of data and

information in this study was obtained through

observation techniques, in-depth interviews,

literature studies and documentation studies.

4 RESEARCH RESULT

4.1 Intermingling and Adaptation

between Social Groups through

Local Culture

The development of the Ternate community from

the beginning, had a view in tradition and culture

inherited from generation to generation from the

door of the womb of the sultanate had a fairly

strong value of social glue. The door to the womb

referred to in this concept is the values of the

wisdom of the cultural life of a common life that

Internalization of the Values of Rasai Cultural Wisdom in Knitting the Attitude of Tolerance among Social Groups: A Naturalistic Study on

Tabanga Community in Ternate City

existed from the beginning where the Ternate

community was formed.

In its development, the wisdom of this kinship

culture was given by the Ternate people in the

social dimension known as the culture of "brother

rasai". This culture was practiced by Ternate

people from the past until now. This is in line with

the opinion obtained by the informants that "the

values of cultural wisdom" brother rasai "have

been practiced between communities through an

open agreement (open consensus). From the

agreement each community carries the

responsibility and consistency to develop kinship

attitudes as social capital. Besides that, other

informants also said that "the values of the wisdom

of your culture can be developed by people who

have different socio-cultural and religious

backgrounds. The culture of your church has been

believed by the community as a social glue that is

often a reference in arranging relationships and

intolerance among fellow religious people. This

can be strengthened by the opinion of Dadang

(2015) saying that "The values of local wisdom

will be meaningful for social life if it can be a

reference and reference material in maintaining

and creating harmonious social relations".

Starting from the empirical facts and opinions

disguised by Dadang it appears, that there is a

positive correlation of local culture (brother rasai)

creating open social relations between social

groups despite different identities. This happens

because the value of local wisdom is interpreted by

different groups of social backgrounds as social

capital born from shared beliefs through the

historical process of the early birth of civilization

and the traditions of kingdoms in North Maluku.

The cultural wisdom values of "brother rasai" will

have meaning if they remain a reference in

overcoming any dynamics of social life in

addressing various differences that are vulnerable

to conflict.

The culture of "apostasy" was born along with

the occurrence of social interaction which was

marked by the process of meeting between groups

based on similarities in the area but different in

cultural and religious spaces. From the perspective

of local culture, interactions occur between

different social groups that process according to

the spirit and outlook on life held by each group as

a consensus on living together. This is in line with

the findings of the study that "the process of

assimilation and adaptation of social groups begins

with cooperation and mutual cooperation in

meeting the needs of living together, which is

known as the culture of" Babari "by the Ternate

people. From this babari culture, communication

and interaction are open to members of the local

kinship group known as the "brother of Rasai"

culture.

The findings above, in line with the opinion of

Blum (2012) say that "the process of assimilation

of traditional beliefs contains a large amount of

empirical data related to phenomena, processes and

history of changes in the social environment so that

it has implications for the attitudes and behavior of

community members by promoting mutual trust" .

This means that traditional beliefs are seen as local

cultural wisdom (indigenous knowledge), and are a

source of empirical information and important

knowledge for the community. The same thing

with Brown (2002) "the wisdom of fraternal

culture is a collection of knowledge of ways of

thinking that are rooted in the culture of an

ethnicity, which is the result of a long period of

encounter.

From the opinion of Brown and the findings above,

if they are integrated, it seems a generalization that

"social resilience and intolerance between social

groups are realized, when local cultural values

become a view of life for society. Besides that, the

formation of social resilience is also determined by

consensus and collective agreements based on

social relations born from the process of meeting

between members of social groups.

4.1 Inhibiting Factors Internalization of

Brother Rasai's Cultural Wisdom

Value

Based on the findings indicate that the inhibiting

factors of the culture of the apostle in creeping the

intolerance between social groups in the Tabanga

Ternate community are several aspects including

(1) the still strong dominance of the ancestral

family tradition, (2) the low level of public

education achievement and (3) not the

establishment of a multicultural-based community

attitude development model.

The kinship tradition is a common feature of

Indonesian society which is one of the factors

which clogs the intolerance movement between

social groups. This is in accordance with the

opinion of Koentjaraningrat (1998), that the

tradition of kinship is part of the pattern of life of a

society. Where kinship is one of the fundamental

principles for grouping each person into social

groups, roles, categories, and differences. Family

relationships can be presented in real terms

ICTL 2018 - The 1st International Conference on Teaching and Learning

(mother, brother, grandfather) or abstractly

according to kinship level. This opinion in

accordance with the findings of the field provides

evidence that the culture of kinship is still quite

strong among the Ternate community, because

their views are still overwhelmed by the spirit of

homogeneous closeness from aspects of culture,

religion, ethnicity, ethnicity and language. This

happens because kinship ties create obligations

among related people that are stronger than among

strangers.

Education is a very powerful factor to change

people from their views which captures that social

integration can be formed through understanding

and awareness of the importance of living together

even in social differences. Education influences the

behavior of the community in the management of

the social system that includes the cultural and

traditional systems that apply in society. This is in

accordance with the results of the interviews

obtained which stated that awareness of living

together can be determined by the acceptance of

cultural values shared by the community. This is in

line with the opinion of Smith (2000) that human

behavior exists that can not be directly seen and

there are those that can be directly seen from the

outside. Behavior that cannot be directly seen from

the outside is called closed behavior. Thinking and

imagining are examples of closed behavior. While

behavior that can be directly seen from the outside

is called open behavior. This open behavior is a

behavior that appears from the outside as a

manifestation of the interaction of a person or

individual based on a sufficient level of knowledge

and understanding of social life.

For the people of Ternate in crawling social

life based on the culture of "Jou Se Ngofa Ngare"

as a model and pattern of personality coaching

through the formation of multi-ethnic villages such

as Tabanga village, Chinese village, Sarani village,

Arab village, Jawa Fala, Makassar village,

Koloncucu and Tabam. Settlement patterns like

this as a social capital and cultural capital formed

through the historical ties of the Ternate sultanate

in the past. This is part of social practices that have

long blended the seeds of living together and

together in the spirit of mori moi ngone future. The

meaning is different but still one. This is in line

with Gidden's opinion (Azumardi, 2016) by

proposing the Theory of Structuring ". This theory

sees the relationship between actors (actions) and

structures in the form of dualistic relations. This

dualism occurs in "repeated social practices and

patterned across space and time". Social practice

can be in the form of habits or traditions that take

place in society. This opinion can be interpreted

that cultural value orientation among the

community is part of the consequences of the

dynamics of community culture. Elements of

community culture and tradition need to be

preserved, such as devotion, loyalty and propriety.

From this view it can be interpreted that cultural

wisdom has the power and coherence in creating

social stability in creeping peace and civilization

towards civil society. Through these cultural

spaces created social traditions that trust each other

between cultural supporters by reflecting an open

attitude, in the sense of mutually reinforcing even

though they are different in religion, language,

ethnicity and culture. This social climate can be

practiced by Ternate people in relation to fellow

brothers and sisters as part of their group. This

means that the culture of the apostle is as a model

and pattern of community life in creeping social

integration and intolerance between religious

communities. This view is in line with Philpott

(2003) that tradition and culture give a mosaic of

the character of Indonesian society's life ". This

view is reinforced by the opinion of Geertz (in

Ahimsa, 2015) that a community with a culture

and tradition system that has binding power can be

a source of behavioral reference for the community

supporting culture and tradition itself. Both of

these opinions are directly proportional to the

social practices that took place in the Tabanga

Ternate community. This means that the cultural

wisdom system of your church has a charmer

strong enough to build a diverse tradition between

social groups in the future. Where a system of

cultural wisdom like this is a strong foundation for

sustaining a social building of community

communities based on differences in religion,

ethnicity, ethnicity and language. The fascination

of your culture is as part of the effort to support

social building and intolerance between social

groups, both at the local level at the regional and

national levels.

5 CONCLUSION

The process of intermingling and adaptation

between social groups through the internalization

of the values of cultural wisdom "brother rasai" in

the Tabanga community in the city of Ternate can

bind the intolerance attitude between social groups.

From the perspective of local culture, interaction

occurs between different social groups, the process

Internalization of the Values of Rasai Cultural Wisdom in Knitting the Attitude of Tolerance among Social Groups: A Naturalistic Study on

Tabanga Community in Ternate City

according to the spirit and outlook on life held by

each group as a consensus on living together. This

can be seen from the realization of mutual

cooperation and cooperation between social

groups, both between religious communities and

between ethnic groups and ethnic groups in the

Tabanga community in Ternate City.

Inhibiting factors of internalizing the values of

cultural wisdom "brother rasai" in binding the

intolerance between social groups is remaining the

strong dominance of kinship traditions in the

descent and the still low level of achievement of

public education and the not yet built model of

multicultural-based community attitude formation.

The behavior of accepting the values of

multicultural culture can be directly proportional to

the achievement of the level of public education.

This means that the better the level of public

education is, the better the community's

understanding of the values of multicultural culture

prevailing in society. On the contrary, the lower

the level of achievement of public education can

hamper the process of internalizing the cultural

values of living together.

The impact of brother rasai culture on the race

against social integration between social groups in

the Tabanga community can be seen from the

strong attitude of the openness of the Ternate

community in responding to the existence of

brother rasai’s culture. This is also one of the

strongest instruments for building a civilization of

the future peace of North Maluku.

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