Greetings to all,
There has been many talks between Moslems and Christians; between the youth
organisations, between the local chiefs (cultural chiefs), between both sides and the
government and military, trying to come up with the solutions for what so called Ambon
Tragedy, but no one seems to have the courage to dig out all the roots of the problems.
How can anybody go about healing such a decease not knowing what cause that
decease?
Without the intention at all to ignore the influence of the political game of the nation, this
paper is to discover some of the local reasons behind the tragedy that might be a useful
contribution to the peace process. These following points were collected informally from
local public of Ambon and surrounding areas, and therefore may be called the roots
underlying Ambon Tragedy.
CULTURAL HISTORY
For hundreds of years, Ambon or Central Maluku in general, had had its own local ruling
system known as kingdoms (usually small) and ruled by kings. There have been many of
small kingdoms grown and lived even when the Europeans were here. According to the
culture, only certain families amongst many in a kingdom that have the right to the
throne. People will pick the best man or woman from these certain families to be their
king or queen, through a fair election.
Though a kingdom may be of a small number of people or a small village (where houses
are), it usually has a large cultural territory called tanah adat or dusun (cultural land).
This land is usually divided into two large sections, shared by the king and his family,
and by the people, besides of each private properties owned by the king and the people.
Many kingdoms were related to each other trough a cultural system of brotherhood,
called Pela and Gandong. Pela, which is a vow of brotherhood, can be held among
Moslems or Christians kingdoms, or between the two (which is mostly the case), for a
reason such as had helped each other to overcome a problem. Gandong, which is the
strongest bound, existed naturally since two or more kingdoms descended from one
patriarch. In most cases, Gandong exists between Moslem and Christian kingdoms.
When the people of other tribes from other parts of Indonesia, such as the people from
Buton (South-east Sulawesi) and Bugis-Makassar (South Sulawesi) first came to Ambon
and other parts of Central Maluku, they usually reported to local kings of the areas where
they landed, and asked for a permit to stay. They were not only welcomed but lent a
piece of land to live on. Even though these people are all Moslems, there was no matter
whether they had landed on a territory of a Moslem or a Christian kingdom.
Soon, they became part of the local economic and cultural life. This does not mean that
they were included in either Pela or Gandong, but they were able to share the climate of
Pela and Gandong of any kingdom where they lived. They had build their own Mosques
and embraced their beliefs and they were in harmony with the local cultural and religious
life (that may not be mentally fully understood). Bear in mind that most of these people
lived in country sides (on the hills) as farmers, few on the seashores as fishermen, and
very few near the town of Ambon as workers or market sellers.
THE DIMINISHING OF THE PRECIOUS SPIRIT OF CULTURAL LIFE
As the time passed, Ambon and Central Maluku became packed with many more people
from the above tribes or other ones. This time, they were not only described as people
looking for a new land to live, but as merchants, government officials and militaries.
As these new comers reunited or made contact with the former, then we could see a
sign of something has changed with the former.
In 1979, the government of Indonesia passed a law concerning local government system
which somewhat reduced the cultural strength of local kingdoms. The term a kingdom
was reduced to a village (desa or kelurahan) and a king was then just a chief of village
(kepala desa or lurah). Although the local people were determined to keep on using the
terms kingdom and king, they realised that these were gradually losing their cultural
meanings or consequences.
The recent changes in national political atmosphere may have also made its
contributions to the diminishing valuable spirit of the cultural life of Ambon and Central
Maluku. It started when Soeharto, the former president of Indonesia, decided to move one
leg of his political tripod to Moslem power (the others were Golkar Party containing all
governmental employees and military, and businessmen). This new political direction of
Soeharto was then embraced by Habibie, who was chosen to be the minister of research
and technology at that time) by promoting and spreading his concept of 85% to 15%
ratio (which is the ratio of Moslem and non-Moslem population in Indonesia) in the
People representative and the People Assembly, in the Cabinet and in all governmental
position. This concept may soon rest comfortably in the minds of most Moslems be an
alarm for others, and in turn, heated up the competitions between the two.
ROOTS OF CONFLICTS
As the term, roots may sounds, it contains many hair line size of problems that
criss-cross one another, and then piles up as big as the bark of a tree itself. Not all of
these hair line are to be brought up here, but on is free to name any other that is related
or based on the ones mentioned here. This is not in any way intended to exaggerate the
issue, but it has to be identified so it can be solved.
As the kingdom and king has gradually lost their meanings, there is a chance that
anybody other than the specific local families can be elected as the chief of the village
providing he or she has stayed in the area for at least two years. In addition to this, the
cultural land of any kingdom (now village) can be taken over by the government for the
reasons such as to be used for public needs or purposes. Local people have been very
concerned about these realities. More to that, many new comers were no longer in the
habit of reporting to and asking for a permit to stay from the local cultural authority and
most of them could even pursued and owned a certificate on a piece of land that was
formerly described as borrowed land. This could be done due to the fact that the related
government officials were either from the same tribes or the same religion (remember the
latest part of the cultural history and the changes in political direction).
Many of these people (Buton, Bugis and Makassar) were no longer living on the
perimeter of Ambon and Central Maluku, but due to their occupations, started to filled up
the parts closer to the central area of towns. They inhabited the market area, the coastal
area, and together with the local Moslems, build their own communities around town. As
anybody can see, these areas usually became packed and unsanitary.
People could no longer leave their doors open even if they were at home. Many elders
who used to be proud of Ambon as a sweet Ambon (physically) started to ask questions,
such as "What has happened to Ambon?" "Where are those beaches and the blue water
I used to see as moved along the road of Ambon?" "Why are there so many thieves
around?" These facts have brought about uneasiness on people.
Influenced by Soehartos new political movement and Habibies concept or 85 to 15 ratio,
the governmental positions such as governor, mayor, head of departments, or even a
position in an office, that was formerly not such a big deal, has became a stage of tense
competition between Moslems and Christians. This results in a condition that if the
governor is Moslem, then one should expect to see more Moslems on the higher rank
provincial government official positions. This tight competition has in fact destroyed the
spirit of Pela and Gandong. It seems that no one cares or respects the feeling of ones
Pela or Gandong anymore, as soon as one entered the competition.
As an example, no one would dare to expect that the former governor who was Moslem,
could be that rude, that he ordered to bring down the chime of a church near his
residence, for it is said to have disturbed his sleep in Sunday mornings. That kind of
action annoyed Christians a lot. Related to that, there has rarely been any chief of police,
army, etc., in this area that is Christian. One may not able to see what is going on in the
local military such as in the army, since they were not seen very much in town. But it
was clearly noticed that the local Christian policemen slowly disappeared from the
streets of Ambon, replaced by Moslem policemen from South Sulawesi.
While it bothered the local Christians, it has influenced the street . A large number of
drivers from South Sulawesi had started to take over this job from local drivers. The
owners of commercial buses who are Moslems, and are mostly Haji (who has done the
pilgrimage to Makkah) from South Sulawesi were no longer interested in hiring the local
Christian drivers. Many tukang becak (commercial tricycle drivers) that are mostly from
South and South-east Sulawesi, have also changed their attitudes. Who were used to be
polite drivers, became rude and sometimes scary. They would leave without saying a
word or even swear on anybody (usually women) who dared to bargain. They could drop
you at a wrong place and forced you to pay fully (mostly happened to women). They
started to drive in parallel, blocking the road, and would not let any traffic passed by
unless were horned many times, or they did so by swearing on the one who horned
them. This situation has also ringed an alarm on local people s ears, as it was shared
among them.
It was learned by the local Christians that there has been around 600 churches that were
destroyed or burned down, and they got no words of sympathy whatsoever from their
Moslem Pela nor Gandong. Instead, a rich Haji from South Sulawesi (Bugis) had hired
people to burn a church in Ambon. Fortunately, they could only reach the elementary
school near the church, and five classrooms were destroyed. This fire was then identified
as caused by short electric circuit by forensic team of police from Ujung Pandang (south
Sulawesi). Has there ever been one of these cases brought to court or one of the church
vandalizers put in jail?
No! Some of the Moslems had beaten a Catholic Pastor who was then hospitalised, and
the students of a Moslem Institute (STAIN) had also destroyed a pig farm belongs to the
local Christians.
A Christian university lecturer was killed by a Moslem Bugis man in the predominant
Moslem area, and you will have to run like hell to save your life, if you happen to hit with
your vehicle a goat in this area. Many houses of local Christians who lived near or among
Moslems (mainly from south and south-east Sulawesi) had been thrown with rocks
almost every night for many nights, while those Moslems who were among Christians
were kindly treated. Would these all passed by unnoticed by local Christians?
There has been a number of cases where young Christians were teased by young
Moslems saying, for example, "Take that book (the Bible) and throw the mangoes".
Moslems high school students had attack those of Christians, by moving closer to that
Christian high school. Some Moslems originally from Arab, who are considered more
superior by the local Moslem had been the source of conflicts between young people of
both sides in many occasions. The 19 January tragedy even started by a Bugis man who
threatened a local Christian bus driver with a knife, asking for money.
The prayers in Mosques that were usually short and soft, had been modified with a long
introduction with the voice (of loud speakers) that is annoyingly loud. Surrounding
Christians could hardly rest after work, nor had a good sleep in the morning (starts at
5.00 a.m.). More to that, their Friday Preaches which were also went through loud
speakers, often contains such materials that ridiculed Christian faith. Many Moslems
literature that ridicule Christians faith were freely sold or distributed in book stores.
Christians children had come to ask their parents or Sunday school teacher, if it s true
that The Bible is wrong, Jesus didn't die on the cross, and etc., as their Moslem
schoolmates said.
This raised question among Christians. "What had really been taught at the informal and
formal Moslem education, while Christian children were taught to love even their
enemies?" "Were the Moslem Pela and Gandong also involved in this kind of teachings?"
What could be said concerning Christians in Ambon is that they were too patient. It is
very much in doubt that any Christian from Ambon can survive with such misbehaviour
living among Moslems, for example, in Ujung Pandang, South Sulawesi. While the
destruction of about 600 churches was not enough for Christians to react violently, what
would happen it was just 10 mosques destroyed by Christians? Would any Moslems be
calm still hearing their faith ridiculed publicly through a church's loud speakers?
Christians in Ambon had swallowed all for many years and it was not enough for them to
break their patient. This kind of patient and silence had been wrongly interpreted as a
weakness or as a sign of being conquered. Such an interpretation, which was a huge
mistake, was suspected to be one of the elements behind the 19 January aggression by
Moslems, as it was recorded that "in a couple of hours, Ambon will under our control".
With the burning of several Christian houses and a Church at two separate places at
almost the same time, then there was no choice left for Christians but to react. This
reaction, or explosion as it may have called, would not in any way be a surprised to
anyone who realised that it came out with all things that had been swallowed for many
years. In turn, this kind of unexpected reaction from Christians has been used to accuse
them for "having been prepared for the attack". In fact, a team of Moslem lawyers had
been assembled for what so called "the bloody Lebaran", six days before the 19 of
January.
Without pointing out such points above, and many others, "from both sides", and try to
sort them out, all peace talks may end up in "a time bomb kind of peace", waiting for the
next bigger explosion. Just bear in mind that the present quietness in Ambon and
surrounding areas was merely due to the presence and the hard work of military. Who
could guarantee that there will still be "peace" if all the military personnel are pulled out
from this area?
Let's get together and talk frankly, that we can come up with an honest answer so that
God may help us to restore the peace in Ambon and the surrounding areas,
permanently.
JL.
From: Joshua Latupatti - Date: Wed, 31 Mar 1999 |
Received via email from: Alifuru67@egroups.com
