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This study departs from the social conflict in Maluku in 1999. The conflict separated the Christian and Muslim communities in Tehoru and Telutih Districts, Central Maluku, Indonesia. Then, the Regional Government of Central Maluku Regency reconciled by returning the Christian community to both Districts. However, the Christian community still felt anxious and insecure because peace is only carried out by the Government Agency. Both communities created Tahuri symbol as a peace symbol between them.  In 2014, they made Tahuri monument, and it was inaugurated on December 7, 2016. Therefore, the purpose of this study was to find the meaning of Tahuri symbol as peace of Christian and Muslim communities in  Tehoru and Telutih Districts. The focus of this study the peace symbol created by both communities of Tehoru and Telutih. This study employs Symbolic Anthropology to find the meaning of symbols accepted by humans through relations with others and their natural world. Data gathered through observation and interviews in both districts and presented using a descriptive analysis model. The result shows that Tahuri symbol has two important principles: the inclusive principle and mutual trust principle. Besides, for the Christian and Muslim communities, the Tahuri symbol means collective identity and social cohesion. Both communities contextualized these two principles and meanings in their social and religious life so that social and religious dynamics cannot reduce them. They live in harmony. The peace through the Tahuri symbol is maintained to this day.

Nusaniwe Student Association (IKAMAPENUSA) in Ambon City is an organization formed on the initiative of several educational figures from Negeri Nusaniwe (in Ambon City; the village is referred to as Negeri) with the aim of helping to develop the role of students in developing themselves, both in terms of academics and organizations. Observing the dynamics of plagiarism among students, the Stimulus Community Partnership Program (PKMS) team from Indonesia Christian University (UKIM) of Maluku, Ambon, took the initiative to approach IKAMAPENUSA to discuss issues related to their assignments as students. From the results of the discussion, it appears that there are a lot of problems they face, for example: (1) Lack of direction from teachers and lecturers related to the tasks assigned; (2) Lack of knowledge on how to look for good, well-categorized scientific literature; (3) lack of mastery of paraphrasing techniques; (4) lack of mastery of scientific writing techniques required by universities and schools; (5) Lack of mastery of technology related to quotations and bibliography such as Mendeley. The output of this activity has been published in Mimbar Rakyat News electronic mass media (http://mimbarrakyatnews.com/tim-pkms-ukim-gelar-penulisan-karya-ilmiah-bebas-plagiat-2/), and the video of activities has been uploaded to YouTube channel of UKIM TV (https://www.youtube.com/watch?v=tg-Cqn0-zao). 

This article aims at analysing Baileo as a peace model for Christian and Muslim communities from the gandong countries in Maluku. The countries include Hutumuri (Christian), Christian Sirisori, Islamic Sirisori and Tamilou (Islam). Baileo as a peace model was lost during the 1999 social conflict in Maluku. Baileo (bale) is a place to discuss problems and a place for implementation of customary rituals in the country, whilst gandong is a relationship between two or more countries based on blood or hereditary relations. The approaches used are cultural anthropology and functional theology. This research study uses a qualitative research method with observation and interview techniques for data collection and Appreciative Inquiry (AI) model for data analysis. As shown in the Results and Discussion section, firstly, Baileo is a place to create solidarity between Christian and Muslim communities because of the gandong ties between them, which were very good before the conflict; secondly, the local traditions of Baileo and gandong have become a meeting point for Christian and Muslim communities because Baileo has sacred values, and gandong has mutual care and protection values as an implementation of ancestral promise; thirdly, reviving the fraternal solidarity of Christian and Muslim communities based on collective memory through shared awareness, cultural romanticism and retelling; and fourthly, the implementation of the traditional ritual of the inauguration of Raja Hutumuri in Baileo as a manifestation of peace for Christian and Muslim communities in Maluku because of the absence of mutual suspicion and equality between Christianity and Muslims.Contribution: The contribution of this study is that local culture, in this case Baileo, is very relevant for solutions or a common ground for resolving socio-religious conflicts at local, national and global levels. Thus, it needs to be developed continuously.