Religion and Culture Integration in Kutai Communities (Interreligious and Intercultural Peacebuilding Model)

Religious and cultural peacebuilding models have been formed in Indonesia, including in Tanjung Isui, East Kalimantan. While conflicts related to religion and culture have been increasing lately. Therefore, the study aims to investigate peacebuilding formation, including interreligious and intercultural processes in communities on Tanjung Isui. The analysis used in this study is ethnographic qualitative. The interreligious process that took place in Tanjung Isui Community occurred because religion forms local theological value system and becomes worldview of the community. The community mastered intercultural competencies such as appreciating other culture, adaptability, behavioral flexibility, strengthening interaction, identity management and interaction, awareness of differences, and cultural communication. While the elements building harmony in Tanjung Isui are the leadership spiritual role as mediator, wealth of values and culture, then cooperation between religious and cultural followers.


A. Introduction
The characteristics of Indonesian people based on socio-culture are having a diversity of tribes, cultures and religions. Cultural and religious integration in harmony has existed and is deeply rooted in several regions in Indonesia. This raises a concept of building harmony in religion and culture so that a study needs to be done on this matter. 1 Cultural roots that form the basis of the building of peace between religions and cultures need to be investigated and studied, as an effort to find a model of building harmony so as to reduce the conflicts that occur.
Thus, the study of the building concept of harmony can be used as one of the measures in making government policies both locally and nationally. 2 Researches on ethno-national conflict show that there are factors that play a role in triggering conflicts, including: "inequality" and "differences" built by colonialism, ethnocentrism and human rights violations. 3 One example of such inequality is the western view that considers Muslims as a threat in building multiculturalism in their countries. 4 Based on the case, the solution to prevent it can be done by tracing the roots of the concepts of religious and cultural peacebuilding that have been formed in many areas in Indonesia. In addition, the concept includes the form of religious and cultural meetings that integrate and unite in a society. Religious and cultural peacebuilding models can be developed and used as models for other regions in Indonesia. This model illustrates the concept of religious and cultural diversity that is integrated in harmony.
Based on the explanation above, the main problem that will be discussed in this article is the integration between religion and culture in the formation of Peacebuilding in Kutai community. The area where peacebuilding takes place is precisely Tanjung Isui subdistrict located on the edge of Jempang lake. The Religion and Culture Integration in Kutai Communities (Interreligious and Intercultural Peacebuilding Model) Al-Ulum v18i2. ISSN 1412-0534, E ISSN 2442-8213 discussions that will be carried out include: How is the interreligious and intercultural process in Kutai community, how is the Peacebuilding model of Kutai community, and How are the values of intercultural and interreligious education in Kutai community.

B. Literature Review
Studies of intercultural and interreligious require scientific disciplines and methodologies such as theology and social sciences. The field of interreligious and intercultural research is divided into two, namely cultural perspective and religious perspective. 5 The field of research from cultural perspective includes the process of transforming a particular religious belief in a society that is different from the birth of the religion. Examples of areas of contextual theology are Islamic theology in European countries, Christian theology in Javanese society, and others.
Whereas the research field of the religious perspective includes religious theology which forms the basis of religious diversity and comparative theology which is the basis of historical meetings between one religion and another. Religion comparison theology deals with comparing texts, rituals and rules between one religion and another.
Culture can be in the form of impressions, values, language, music, art and interpretations (meanings) created from the results of individual learning experiences in society. 6 Every individual is different in animating the components of culture. The deeper the inspiration, the more in his work able to motivate action.
Religion influences cultural behavior and perceptions of individuals or community groups. When religious norms and cultural behavior coalesce as an integral part of individual interaction with society, religion helps shape the system of values of individuals and society and becomes a view of life. If individuals or groups of 5 Gmainer-Pranzl, "How to do Intercultural Theology", in jurnal Interreligious Studies and Intercultural TheologyVol. 1, No.1(2017) Integration of culture and religion can be explained by the concept of intercultural theology. This theology includes the process of da'wah by combining culture which is the result of human spiritual experience as well as the cause of differences of thought between humans. 8 The transformation of values and knowledge from integration takes place by using cultural mediation that has aesthetic, philosophical and religious values. 9 The exchange of aesthetic values of a culture is compared and observed to be used as a medium in conveying religious values. The exchange of philosophical values is carried out by holding a pluralist dialogue between culture and religion to explore philosophical arguments between adherents. 10 Meanwhile, the exchange of religious values is carried out by discussion of ritual worship.
Culture in the modern era tends to be unstable and gives rise to a cultural configuration in which fragments of traditional culture occur in contact and keep changing. 11 This is due to the current globalization so as to provide a new focus on intercultural studies. Therefore, the world community needs values that can universally unite and maintain human civilization. These values will produce a community that lives in harmony together.
Interreligious studies produce two knowledge related to interreligious transformation. 12 The first knowledge is in the form of messages conveyed through rituals towards followers of the religion. The message is in the form of behavioral 7 Mohammed Abu-Nimer, "Conflict Resolution, Culture, and Religion: Toward a Training Model of Interreligious Peacebuilding", in Journal of Peace Research, Vol. 38, No. 6 (2001)  Another approach that can be used to interreligious analysis is interrituality. This approach analyzes the formation of social relations and the dynamics of change from the implementation of religious rituals and the religious identity of each religion follower. 14 The focus of the analysis of interrituality is to identify interreligious relationships based on the implementation of these religious rituals. Interreligious studies in the framework of interrituality reveal the connection between practice and scientific discourses and show how local theology is formed in an area. This theology arises from conversations with believers and the interpretation of the religious scriptures.
Research studies related to intercultural aims to find intercultural competencies that develop in Tanjung  with other people's cultural customs. Process competencies include understanding the differences in other individual cultural characteristics which include intrapersonal and interpersonal competencies. Intrapersonal competence is related to emotional regulation and understanding of oneself while interpersonal competence is related to one's attitude in dealing with others.

C. The Interreligious Process in Kutai Community
Religious diversity in Tanjung Isui Society makes the study of peacebuilding from an interreligious perspective necessary. This is because religion is one of the factors that causes peace in an area. As explained earlier, the field of research in a religious perspective includes religious theology and the comparison of religious knowledge. Religious theology is theology which is the basis of religious diversity.
From the point of religious theology, Tanjung Isui Society is very open with the inclusion of several religions such as Islam, Christianity and Catholicism so that the peacebuilding process runs well.

What facilities and activities are there at Tanjung Isui that facilitate the harmonious life of citizens?
Informal activities where leaders meet each other to resolve conflicts as well as mutual cooperation activities, wedding activities, celebration events. when non-Muslims hold celebrations, they prepare halal food for Muslims.

How do Muslim communities overcome awkwardness and avoid feeling uncomfortable or disagreeable about the rituals of worship performed by non-Muslims at the time of the event?
Religion rituals are carried out at different times from the wedding reception from Muslim invitations. As well as customary events carried out by the Dayak tribe, they already have an understanding of other community groups in compiling the programs they carry out. This understanding is formed informally in the community without the existence of a formal institution that regulates, including a menu of dishes for Muslims provided by non-Muslim communities, and sometimes they prepare raw materials for cooking, people who cook and cooking utensils as well. The reception venue is also distinguished by a place for religious religious rituals.

For special religious days such as Easter, Eid al-Fitr and others do people also meet to support and congratulate each other?
They meet common values such as forgiving one another, respecting each other. 16

What are the big holidays in society like here, sir? And what kind of harmony happens in the community?
If the issue of the holiday, whether from Christianity or Islamic religion, none of the people say this and so on, the problem is that the police have been divided, and also invite each other if there are activities, events such as marriage are separated. Islam, because here it's like family What are the most important factors that cause harmony here? The factors are good community unity, concern and morals. 17 The integration of religious communities in Tanjung Isui occurs because people have a high tolerance attitude so that religion can function to help shape the system of values of individuals and society and become a view of life. This is in accordance with the interview above which states that an understanding of tolerance has been formed in the community itself and has strong roots. One example of this attitude is the arrangement in religious rituals of marriage and ceremonies. This arrangement is done to respect the followers of other religions who are invited to attend the wedding ceremony. The first arrangement included the presentation of different food dishes for Muslim communities because they knew the concept of halal-haram food for Muslims. The second arrangement includes the timing of implementation which differs between religious rituals for marriage contracts with their wedding receptions.
Relations between religious adherents also prioritize the nature of tolerance without blaming certain traditional ceremonies. For example, the Banjar Islamic Society does not blame the Bugis Muslim community for carrying out the Gugu Tahun ritual by bringing offerings to the lake so that there is mutual understanding between cultures. In addition, Tanjung Isui Islamic community continues to maintain the creed and the Shari'a so as not to transcend the boundaries in dealing with other religious communities. For example, on holidays, they still congratulate each other, without having the same belief in aqidah.
An analysis of comparative theology of religion found that Tanjung Isui Society recognizes that every religion teaches good to its people. The results of these analyzes make people respect, help and attend other religious events. The eliminate the view of dehumanizing others, namely to consider different people not as humans. This view tends to see religion or even other schools as a place for all ugliness. If this view becomes more extreme, groups will emerge that allow insulting or even killing people who are different from themselves

If the problem is az and uses a loudspeaker, does anyone accept it?
So far there has never been a protest about the sound of the call to prayer with loudspeakers, first the mosque and the church were close to each other, then because the church was on fire the church was moved. If the call to prayer is Sunday, when there is a service, there is no speaker, if there is a month of release there is a circular from the Ministry of Religion to limit the hours of activity. Other people are happy when there is an activity to wake the community to safety, and the sound of azan at dawn because there are people who had to get up early to work and help them get up, Fishermen had to get up early. 18 Based on the results of the interview above, the religious practice of "Adhan" has formed a new theology of interrituality for Christians and Catholics.
The ritual of Adhan Shubuh which serves to call on the followers of Islam to perform congregational prayers in the mosque has also functioned to awaken the followers of other religions to go to work in the morning. Religious practices and scientific discourses above have formed local theology in Tanjung  flexibility which is the ability to observe an interaction, differentiate and behave appropriately to adapt to situations with certain contexts. 24 One other example is the implementation of Belian Ritual activities which, although using loud sounds can be well received by the community. In addition, if there are people from other cultures die, the Benoaq Dayak community helps in the traditional cultural ceremony without exceeding the boundaries of their customary rules. Based on the description of the data above, it can be seen that high tolerance between cultural customs is due to a good understanding of their culture and the culture of others. This is illustrated by helping each other without seeing religion and culture so that a positive interaction result is achieved for the development of relations between ethnic cultures. In this case, the community has the ability to build relationships with other people by understanding each other so that relationships are strengthened. 25 This is evidenced by the formation of harmony in several families in Tanjung  The model that can be used to describe the harmony that occurs in the Cape Isui Region is the Laderach Pyramid Layer. 41 The pyramid describes the interventions carried out from the level of leaders, middle and grassroots level.
The level of leaders played by the customary leaders and customary institutions has been explained above, namely deliberations between adat leaders, giving According to the elementary school principal, the unity of tribes and cultures in the community is united by the cultural results of handicrafts that have been handed down for generations and have been inherited by their predecessors.
The children in the elementary school, since young age, know the results of other ethnic cultures so that they are accustomed to the cultural diversity that existed in their environment. Indirectly children gain an understanding of religious and cultural diversity in interacting with others. This shows that they have mastered process competencies which include intrapersonal and interpersonal competencies. 43 Intrapersonal competence is related to emotional regulation and understanding of oneself while interpersonal competence is related to one's attitude in dealing with others. 44 The cultural community at Tanjung Isui also cooperates in cultural performances at the regional and national levels. Awareness of cultural diversity is also instilled in the school through mentoring and collaboration from other schools that are different in their culture and religion. While the main thing done by the teachers is to show examples of cultural and religious harmony between fellow teachers to their students. Based on the above explanation, knowledge about the existence of cultural and religious differences is not only possessed by students, not only in the form of cognitive knowledge but also in psychomotic and affective terms. Individual knowledge of the culture and culture of others is called content competency. 45 The control of the competencies of intercultural learning that are applied indirectly in elementary schools has an impact on increasing intercultural sensitivity in cognitive, psychomotor and affective aspects. 46 Khojir, Dian Wahid Hermawan, Sulthon Fathoni https://doi.org/10.30603/au.v18i2.711

G. Conclusion
The interreligious process that takes place in Tanjung Isui community occurred because, First, religion forms a local theological value system and become the view of the community. This concept includes the theology of interrituality such as the Adzan Shubuh ritual brings benefits to Christians and Catholics and readings of the rituals of the Benoaq Dayak cultural tradition that contain readings of prayers in the Islamic Religion.
The community is proud to have mastered intercultural competencies such as appreciating the culture of others (intercultural sensitivity competencies).
Second, the community has the ability to adapt and flexibility both behavior and feeling towards other cultural communities. Behavioral flexibility is the ability to see and place oneself from other cultural society. Third, the elements of society form mutual bonds so that a pattern occurs to strengthen each other between one culture and another culture. Fourth, the community is able to regulate itself in interacting and also regulating bigotry in its cultural identity. Fifth, people have an awareness of cultural differences and can also communicate well with them Intercultural competencies and local theology that developed in the people of Tanjung Isui are the constituent elements of forming a peacebuilding in Tanjung Isui area. In addition, other elements are the dimensions of the Laderach pyramid which consist of spiritual leadership and social relations between communities.
These elements include the role of the customary leader as a just and wise mediator, a wealth of values and culture, and cooperation between religious and cultural followers in a harmonious social order.