PEREMPUAN DAN LIMINALITAS PERDAMAIAN: Hubungan Islam-Kristen dalam Liminalitas Simbolik Kain Gandong di Maluku

Abstract

Artikel ini bertujuan menganalisis peran perempuan dan tradisi Kain Gandong dalam liminalitas hubungan Islam-Kristen yang berfokus pada ritual Panas Pela dan ritual Pelantikan raja di negeri Hative Kecil dan Hitumessing, Maluku. Metode yang digunakan ialah metode penelitian kualitatif dengan teknik wawancara, observasi studi dokumenter dan studi pustaka. Hasil penelitian menemukan bahwa perempuan memiliki peran yang penting dalam tradisi Kain Gandong. Perempuan berperan sebagai pemegang Kain Gandong dengan mengacu pada arti dan makna dari kata gandong itu sendiri. Tradisi Kain Gandong menciptakan sebuah ruang kebersamaan yang disebut sebagai ruang liminalitas. Ruang tersebut dapat membebaskan masyarakat dari perbedaan-perbedaan status sosial, budaya dan agama. Terdapat tiga nilai yang dapat berguna untuk membangun kehidupan bersama, yakni nilai persaudaraan, nilai kesetaraan dan nilai perdamaian.

Interreligious relation: Position of women in strengthening Christian and Muslim bonds

“…The study of Pela gandong in Maluku, women play an important role in the practice of cultural peace through social action in the symbolic liminality of kain Gandong. Without the role of women who hold the kain Gandong, liminality cannot play an effective role in creating a feeling of community and social solidarity, which is indispensable in the rituals of the Muslim-Christian community, such as the inauguration ritual of the King and the Panas Pela ritual (Pattiasina et al 2018). Meanwhile in Central Java, women build the capacity of their communities in providing religious-social service and strengthen a moderate and tolerant understanding of Islam, as well as build internal and interreligious harmonisation by synergising agreements with government agencies and other religious organisations (Farida 2019).…”

“…The weakness of this study is that it does not discuss the role of women in community relations of different religions, whereas other research findings discover that women are important agents and actors in the peace process, both in their roles as mothers, educators, mediators, peace activists and decision makers (Atuhaire 2014). Furthermore, women are involved in all kinds of peace work (Olofsson 2018), including intertribal cultural peace (Pattiasina, Lattu & Nuban Timo 2018) and moderate religious and social services for all religions (Farida 2019). The role of Muslim women to strengthen the Muslim-Christian relations in different religious communities can be encouraged by utilising the awareness of working for the common good (Effendi 2016) and the culture of mutual help (Utomo & Minza 2018).…”

Tiang Rohomoni: Memaknai Simbol Budaya Berbasis Agama di Gedung Gereja Pniel, Tuhaha, Maluku

“…Robertus Krismanto, Rudyanto Soesilo, dan Bernadeta Tyas Susanti, yang mengkaji tentang Makna Elemen Pendukung Interior Pada Arsitektur Rumah Ibadah (Krismanto, Robertus., Rudyanto Soesilo, 2020). Perempuan dan Liminalitas Perdamaian: Hubungan Islam-Kristen Dalam Liminalitas Simbolik Kain Gandong di Maluku (Pattiasina, Sharon Michelle O., Izak Y. M. Lattu, 2018). Bertolak dari penelitian-penelitian sebelumnya, penulis tidak menemukan tulisan yang mengkaji tentang simbol budaya berbasis agama yang diletakan dalam rumah ibadah.…”