English assignment about the

relationship between Muslims and

Christians in Maluku

group two :

1. Sartika rahangmetan
2. Selfi rabrusun
3. Anisa fatsey
4. Muhammad ali farhan marasabessy
continued from page two
In 1950, the Republic of South Maluku broke away, trying to separate
Maluku and independent from Indonesia. Furthermore, the separatists
were under pressure as the center of the government
Indonesia is determined to create a more balanced Muslim and Christian
population. Of course
Of course, the RMS separatist movement has had a long historical impact
on Muslim relations
and Christian. Sukarno started a transmigration program whereby people
from densely populated areas
Javanese, Madurese, Balinese and Lombok residents were relocated to
Maluku and other islands.
Soekarno's transmigration policy was projected as a supporter of national
security, as the promotion of national integration, and as the recovery of
the distribution of the Indonesian population
uneven. However, Soekamo also accommodated Christians by placing
they are on political panel positions in local government.
Pela Dynamics in Pre-Colonial and
Colonial Periods.
As previously stated, the Muslims of Ternate and Tidore succeeded in
converting to Islam the Leihitu peninsula. Hindus to Catholics and Dutch
converts and a number of remaining Hindus small Muslim and This is where
the early roots of segregation in the Ambon archipelago. The impact of
segregation is reduced, however, by means of treaty arrangements between
the different communities allows friendships to form. 'Pela' means 'brother'
or 'trusted friend' and is a word originating from the Hoamoal peninsula and
adopted into the Ambon language. Further analysis will focus on the Pela
Gandong tradition, which stands out in the discussion during the
reconciliation efforts in 1999-2002. Pela Gandong tradition is an association
of two or more people who are connected by marriage, where they agree to
help each other based on Family ties.
 For example Pela among the Tamilou area, Siri-Sori and Hutumuri2 were
originally between three brothers from the village of Hatumeten on the island
of Seram, who decided to ally after Migrating to their new places in the three
villages. Ironically, the Pela ceremony is the oldest and currently in existence it
is not found in Seram, but in the mountainous Leitimur peninsula in Ambon.
Person Seram is thought to have adopted the tradition during
a time of upheaval between the communities ambon Pela's actual origins are
obscure and there is a paucity of solid historical evidence. Which the first is
based on historical factors but its elaboration is hampered by the access of the
Ambonese which is still lacking in written historical records. With respect to
the latter, it is it must be remembered that the Ambonese, like other people,
are curious about past events and their chronology. The earliest Pela tradition
is mentioned briefly in the Hikayat Tanah Hitu by Ridjali, written by Bartels.
Considered to be the oldest written source discussing this alliance. This pela is
just one the announcement of the king of Hitumessen, which was accepted by
the Hitu people.
During the New Order era
Tradition Pela Gandong is only a symbol of religious harmony in the island
community Ambon. It is promoted in tourism brochures by the proud national
Government with harmony between Indonesian people who are multi-ethnic and
multi-religious. However, more transmigrants came to Maluku under sponsored
ships from central government to encourage development, national unity and
national defense and security . Many came voluntarily from Java, Sumatra and
Sulawesi to project transmigration sites in Seram, other areas in Maluku and to the
capital city of Ambon. This is the result not only of an increase in the number of
Buton Bugis, Makassar and Javanese new arrivals who came to urban
Indonesia, but also as a result of an increase in the number of Christian Ambon
who migrated to Java after facing difficulties in finding work and making a living
during the 1990s. Of course, the non-indigenous Ambon did not hold on adhere
the Pela tradition which continues to influence the minds of indigenous Ambon
youth. Transmigration and increasing urbanization of the indigenous Ambon are
important factors in realizing a cultural change in Ambon during the 1990s
Ambon culture too changed drastically due to the
centralization of the New Order government.
Thus, the Ambon conflict can be seen as a product
of regional political dynamics during Indonesia's
political transition period This. In the city of
Ambon, most Muslims live in the coastal area
around Batu Merah. Muslims also came to live in
the midst of Christian areas in Ambon. Order
introduced transmigration policies and opening
Ambon city to Muslim urban settlements. What's
more, the central government is openly pushing
for this development as part of ambitious
transmigration policy
THANK YOU FOR YOUR
ATTENTION