Transmigration Village and Construction of Religious Harmony: Evidences From Mamasa of West Sulawesi

The focus of this research is finding the construction of religious harmony in former conflict areas in Indonesia. The aim is to photograph the process of resolving religious conflicts in Kampung Rano in Mamasa of West Sulawesi Province. This research uses a qualitative method using a phenomenological approach by collecting socio-religious data and interviews from researchers with objects. This study empirically shows that finds the importance of understanding the value of pluralism has been taking place, especially for the people of Kampung Rano to regenerate an economic situation that has been devastated for more than a decade. On the other hand, there are a number of agreements between the transmigrant community and local residents, one of which is to no longer use religious attributes and symbols in political activities.


A. Introduction
Horizontal conflicts between religions on the mainland of Sulawesi have not occurred once. Call it the Poso conflict, a conflict with a religious background that broke out in 1998 and spread to several areas on the island of Sulawesi until 2007, claimed hundreds of lives, and created a tense atmosphere in several surrounding areas. In order to legitimize the conflict, religious symbols are scattered to serve as fuel for conflict, even though the source of the conflict is not as simple as a religious conflict. 1 Unfortunately, it surfaced in several cases of horizontal conflict, the presence of differences was the trigger for the spread of conflict. This is because a black-and-white dichotomy exists between one identity and the other between the two warring camps. Various motivations can trigger acts of mass destruction to destroy property until the opponent's life is merciless, such as revenge, weakening the opponent before finally attacking back, confusing information, differences in ethnicity, language, religious origins, and others. The widespread issue of conflict in the name of religion in Sulawesi has a significant impact on harmony among human beings. According to Gerry van Kliken, the Poso conflict that occurred was driven more by increasing issues through the diffusion of information and dissemination between communities that were previously not socially related. 2 Dissemination of information with nuances of ethnic, religious, racial, and inter-group (Suku Agama, Ras, dan Antar Golongan -SARA) issues in Poso, Central Sulawesi, continues to grow to the surrounding areas, even triggering racial conflicts outside the province, especially in areas with plural societies or communities, various beliefs, and local customs. North Luwu Regency, South Sulawesi Province, is one of the impacts. SARA-based conflict erupted in 2000.
Although the scale of the conflict was not as large as Poso, North Luwu took two years to restore its citizens' economic situation and sense of security. Meanwhile, in West Sulawesi Province, Mamasa Regency felt the most impact. The situation is This factor is considered that the existence of conflict is part of the process of social change born from the heterogeneity of interests and values of belief.
Another definition of conflict, expressed by Rubin, is the continuous neglect of the aspirations of a community group, resulting in the polarization of various interests or beliefs. 13 Changes in dynamic political conditions make the age of conflict in line with the system of human civilization. Increasing the quality of the degree of conflict of a group, the smaller the degree of integration. 14 The definition of integration is assessed from the solidarity between groups in carrying out the principles of life they adhere to. 10

Religion and Social Integration
Integration is defined as unification or merging, which has the meaning of efforts in constructing relative independence of the parts of living organisms or members of society. This is expected to create conditions and harmonious relationships to create an atmosphere of cooperation to achieve the goals that have been determined together. 23 The realization of social integration is a situation when specialized parts can depend on each other. In other words, solidarity arises in a heterogeneous society based on functional values and beliefs. Social integration can be divided into two parts, namely: first, normative integration in a cultural perspective, by encouraging mechanical solidarity that is formed through trust and fostering values in achieving success in society; second, functional integration that tends to organic solidarity, namely the formation of solidarity between elements in society through relationships and a sense of interdependence between one another, both between sections and sections and society. 24 In line with that, according to Nazmuddin, five principles are the basis for building social integration in society: (1) All religions teach goodness, not evil or evil; (2) there are similarities in several teachings in every religion such as advocating doing good to others; (3) There are fundamental differences in the teachings of religions. Among them, differences in scriptures, prophets, and ordinances of worship; (4) There is evidence of religious truth; (5)   Based on the theoretical framework above, this study summarizes some hypotheses; namely, the social, religious conflict in 2004 did not originate from religious issues. This can be seen from residents who live to live a socio-economic life by carrying out the norms and family values adopted by the family even though in one clump, there are adherents of different religions.

C. Research Method
The This research is qualitative research using a phenomenological approach.
This approach builds the construction of reality by searching for social data on religion and reality by interacting with interviews from researchers with objects, namely respondents, regarding conflicts in Rano village. The results of interviews with respondents will be processed by descriptive analysis. 26 Data obtained from respondents through in-depth interviews conducted directly. The target locus of respondents is the village government, the head of the Rano Transmigration Settlement Unit, the local government (public relations and the department of religion), transmigration residents (TPA and TPS), the transmigration office, and religious figures who are considered and trusted to know the chronology of the conflicts that occurred in Rano village. Data collection is done by giving questions to respondents. Data collection uses notes, documentation, and recorded statements from respondents.

D. The solution to the religious conflict in Rano village before it was made the Transmigration Settlement Unit.
Government support for the transmigration program is contained in Presidential Decree no. 50 of 2018 concerning the coordination and integration of the implementation of transmigration. From this reference, it is explained that the government is severe in handling the transmigration program, which significantly contributes to creating a new center of economic growth, building socio-cultural, and increasing regional income.
Transmigration has a noble purpose and is the basis for regional development. The motto built through the program is "Real Work Transmigration to Build the Nation.  Conciliation is a method used by interacting with institutions, in this case.
These institutions actively interact with or become parts of the community, such as religious institutions, education, religious education, other government institutions, and other traditional community groups. Conciliation efforts are seen as quite effective in conflict control to foster the possibility of forming a pattern of discussion and decision-making between the parties involved in the conflict on the disputed issue in a peaceful manner and approach.
The next step is to meditate. Suppose conflict control through conciliation does not find a bright spot. In that case, a mediation method or approach is needed to reconcile the parties involved in the conflict. A third party appointed to advise both parties to stop the conflict and resolve the conflict between them. Even in this case, the status of the third party is not binding, and the input or advice may or may not be carried out by those involved in the conflict. Therefore, it is necessary to realize this social welfare and motivate as mentioned above, accompanied by instructions on how to make it happen. 29 Control through arbitration. This move is considered the worst decision of the two sides' peace efforts. Because if a solution has not been found and is still ongoing, conflict is needed to be controlled through arbitration. The referee is not present to justify the need for a dispute but the intervention of a third party to control the anger of both parties by making conflicting regulations that have legal consequences by both parties in the event of a violation in the conflict. With the intention that the two conflicting parties agree or are forced to accept decisions issued by third parties to control the conflicts that occur, the parties involved can decide from the referee or third parties. 30 It can also be explained that local government instruments can resolve or reduce conflicts through the policy of developing the UPT Rano. The motivation for the development is based on the socio-cultural conditions that exist between residents and residents who leave the area back to become transmigrants and become local transmigration fostered residents. Before becoming a transmigration target in Rano village, the local government made an integrity pact and an agreement not to conflict in social religion so that migrants can collaborate in economic activities with residents in Rano village.
From the results of an empirical study in the village, there has been a significant economic increase through the empowerment of abandoned land into productive land. With the increase in the economy, social interaction with others between TPS and TPA can create a conducive atmosphere, avoid social-religious conflicts that have occurred before, and agreements have been made through local politics with several elements of society, so that old conflicts are no longer a reason for overwhelmingly divorce.

F. Conclusion
The destruction of the community structure in Rano Village after the bloody conflict in 2004 due to political events that turned into ethnic and religious conflicts took a very long time to recover. Evidently, through the transmigration program, the government turned out to be able to restore significant economic growth in the Mamasa Regency area by starting to build with the dry land 30  agricultural transmigration business pattern in Rano Village. This condition proves and at the same time becomes one of the primary keys to conflict resolution in Rano Village, that socio-religious conflicts that occur in the area can be built by means or a structural approach without using a repressive agenda, namely the transmigration policy through the government.
The local government has also agreed, in this case, an integrity pact and an agreement not to contest in any case on behalf of ethnicity, religion, and class so that migrants can also collaborate socially in economic activities with residents in Rano village. Other efforts that have been made are Conciliation, Mediation, and Control through arbitration.