THE ROLE OF LINGUISTICS AND LOCAL WISDOM ON KNOWING HARMONY BETWEEN RELIGIONS AT TANA TORAJA 

Muta’allim
Sekolah Tinggi Ilmu Tarbiyah Togo Ambarsari, Bondowoso
alimhafidz@yahoo.com

Petrus Jacob Pattiasina
Universitas Pattimura, Ambon
pattiasinaethus@gmail.com

Iwan Henri Kusnadi
Universitas Subang, Subang
iwanhenri01@gmail.com

Achmad Naufal Irsyadi
Universitas 17 Agustus 1945, Surabaya
naufal.irsyadi@unuja.ac.id

Insan Kamil
Universitas Ibrahimy, Situbondo
insankangean97@gmail.com

HP & WA: 085236123529
				
Abstract
Harmony between religious communities is everyone's dream, but living in a plural society is very difficult to avoid conflict. Therefore, this research is presented in order to provide views related to the concept of knitting harmony between religious communities through linguistics and local wisdom. This study aims to identify and describe the role of linguistic concepts and local wisdom in knitting inter-religious harmony at Tana Toraja land with a phenomenological approach. This research is a qualitative research with observation and interview methods. Data obtained from interviews with Tana Toraja speakers by voice recording and field note-taking. In addition, the researcher was assisted by the experience of the informants by using the reflective-introspective method. The results of the study show that (1) the linguistic concept can prevent misunderstandings, violence, fanaticism, be sensitive and be able to make inter-religious people aware of the grace of diversity at Tana Toraja land so as to create humanist communication. (2) the role of local wisdom can build solidarity, togetherness, harmonious relations, and religious awareness in a plural society so as to create peaceful social relations. The role of lingusitics and local wisdom can make Tana Toraja socities have harmony relation with others without see the status (race, ethnic, religion, and so on). 

Keywords: linguistic concepts and local wisdom, peace in diversity, Tana Toraja society

INTRODUCTION
Inter-religious harmony is everyone's dream, but living in a pluralistic society is very difficult to avoid conflict. Indonesia is a very diverse country in terms of ethnicity, race, religion, culture and language. Thus, it is undeniable that it will be vulnerable to conflict. Muta’allim, Munir, Pathollah, Nawiroh & Muhalli (2022) stated that Indonesia is a plural country because it consists of various ethnic groups, races, religions, beliefs, cultures and languages. Besides, Mudzar, 2001; Putra, 2013; Widiyowati, Krisyantono & Bambang, 2018; Akhmadi, 2019; Radjab, Genda, Haris & Abdullah, 2020; & Muta’allim et al, 2022 argued that Indonesia is known as a diversity country because it consists of multi religious, cultures, languages, ethnic, races, beliefs, etc. Below is the picture of Indonesian diversity.

 

Source: Muta’allim, et al (2022).
In this very diverse country, conflicts that often occur are conflicts over religion. This is because it involves the beliefs and guidelines of social life. However, this is different from the Toraja people, namely the Toraja people have a humanist and harmonious relationship even though the people follow different religions. The Toraja community not only tolerates other communities who have different religions, but also gives a very high tolerance for religious freedom, including their own families, as stated by Yunus & Mukoyyaroh (2022) that in the Toraja community there are adherents of different religions in their religion. One family and even one house can be found, but they remain in harmony and peace thanks to the customs and philosophy of local wisdom of Tongkonan.
In addition, the Toraja people allow interfaith marriages, even in one family there are two to three religions, namely Christianity, Islam and Catholicism. This is supported by the statement of Radjab, et al, (2020) that in addition to tolerance in the context of inter-community in Tana Toraja, there is also tolerance in the family as in the Toraja tribe, namely in the Toraja tribe, interfaith marriages are often found. This is the high tolerance attitude of the people of Tana Toraja. In addition, there are also children who choose a different religion from their parents and other siblings. Therefore, the Marriage Law Number 1 of 1974 Article 57 regulates mixed marriages (Wahyuni, 2016). One of the factors that make Tana Toraja people have a high tolerance is influenced by cultural heritage. Nuryani (2015) states that the Tana Toraja community has a “Tongkonan” cultural heritage which is used as a pattern of social interaction from generation to generation to the next generation. The Tongkonan cultural heritage is a kinship social institution (Fuad, 1985).
So far, researchers have not found any research that examines the role of linguistics and local wisdom in building inter-religious harmony in Tana Toraja. However, there are several studies that have similarities with the research above, including; Muta’allim, Et al (2022) aim to explore and describe the concept of religious moderation education at Tapal Kuda with a linguistic approach and local wisdom. The results of his research show that with a linguistic approach and local wisdom, violent conflicts caused by politics, radicalism, sentiment, extremism and others can be resolved by local wisdom, while misunderstandings, differences of opinion, etc. can be resolved and dammed through a linguistic approach.
Furthermore, Sabaruddin and Rahman (2018) aim to describe the harmony between Muslims and Christians in Tana Toraja. The results showed that the people of Tanah Toraja live in harmony and harmony even though there is no coercion, this is due to the existence of local wisdom such as very strong kinship relations, traditions, blood ties, customs. Then, Noorbani (2019) aims for this study aims to determine the challenges faced by the residents of Kampung Sawah in maintaining peaceful conditions in inter-religious relations. The results show that the peaceful conditions in inter-religious relations in Kampung Sawah that have been maintained until now are the result of activism that has been going on for a long time, even since the beginning of Kampung Sawah was built. The roles of kinship ties, community and religious leaders, as well as social capital in Kampung Sawah are intertwined, making Kampung Sawah able to maintain peaceful conditions to this day. The challenges faced by the residents of Kampung Sawah in maintaining peaceful conditions in inter-religious relations currently include at least two things; the brunt of the flow of information through social media and the high rate of growth of the immigrant population which is compartmentalized in exclusive housing blocks. 
Furthermore, Rachmadhani (2014) aims to determine the role of local wisdom in building religious harmony among the Timorese. The results of the study show that (1) harmony between people is created through the marriage process; (2) The harmony of the Muslim and Christian population is symbolized by Nun Ham Tuak which means “The Banyan Tree Hugs Lontar”; (3) If there is a conflict in Amarasi, the form of conflict resolution uses the Betel Pinang Tradition (Okomama). In addition, Usman (2019) aims to determine the factors that cause religious harmony in the Transmigration Settlement of Karave Village. The results of the study indicate that the social harmony of religious communities persists to this day due to the supporting factors for the creation and establishment of social harmony, namely: 1). Awareness of diversity. 2). Conducting competitions and competitions in August as well as other positive activities in order to strengthen the relationship and 3). Strengthening social networks in oil palm farmer groups.  
Then, Mustafa (2019) aims to describe the general condition of religious harmony in Manokwari and reveal local wisdom that functions to maintain religious harmony. The results of the study indicate that the condition of religious harmony in Manokwari is still maintained, although there are certain frictions, but it does not cause inter-religious conflict because of the synergy between government institutions, customs, and religions that continue to carry out dialogue to reduce potential conflicts. Nani akei sut dani, dani dekei sut nani, (you are good to me, I am good to you) is one of the local wisdoms of the indigenous Manokwari tribe which is full of nuances of religious harmony.
Yunus & Mukoyyaroh (2022) aim to reveal the concept of maintaining religious tolerance in Tana Toraja. The results show that the belief of Aluk Todolo in establishing religious harmonization in Tana Toraja is very important because diversity will never be able to build a dynamic and integrative social order if it is not managed properly. Moderation values ​​such as tolerance are important to inculcate especially for the Toraja people, namely, learning to live in differences, building mutual trust, maintaining mutual understanding, upholding mutual respect, being open in thinking, appreciation and interdependence, conflict resolution, and reconciliation. 
Radjab, Genda, Haris & Abdullah (2020) analyzes the practice of building and managing tolerance by using constructivism approaches. The results showed that each of the four families interviewed has a history of practicing tolerance among family members; religion of the children born from interfaith marriages was not always determined by the parents. There are also parents who give freedom to children for choosing their own religion; when the children grow up, they have the freedom to choose the religion of their own belief and their family or other relatives will accept it by tolerance. Paisal (2019) aims to reveal the practice of inter-religious harmony in the Tana Toraja community. The findings of this study indicate that the practice of religious harmony was created due to local wisdom and the people's love for a peaceful life in togetherness. The local wisdom was adopted from the tongkonan philosophy and decreased into verbal pepasan (messages) including in the form of utterances of siangga (mutual respect) and Siangkaran (helping each other).
There are several reasons why the researcher chose this title as a research topic, namely there has never been a study that specifically examines the role of linguistics and local wisdom in building harmony between religious communities in Tana Toraja; The people are multi-religious, have a very high tolerance for local wisdom, live in harmony with each other between religions, have harmonious relationships, establish humanist communication, have high solidarity, work together, togetherness and others. Thus, researchers need to explore and describe the linguistic concepts and local wisdom built by the Toraja people in building inter-religious harmony in Tana Toraja. Based on the above background, the researcher formulates the problem, namely what and how is the role of linguistics and local wisdom in building harmony between religious communities in Tana Toraja?. To answer the above problems, it is necessary to use linguistic theory and local wisdom with a phenomenological approach.
Language and culture are interrelated elements, it means cannot be separated because they are two systems inherent in humans (Muta’allim Et al., 2022), it can even be said that language and culture are the essence of social life. Levi Strauss in Muta’allim (2022) said that language is one of the cultural reflections. In addition, he argues that the relationship between culture and language can be seen through linguistic model structure. So, language and local wisdom is one of the alternatives used to build unity and create a sense of togetherness, even it can block the conflict. Linguistics has two aspects, they are Langue and Parole (Saussure in Muta’allim et al, 2022). Meanwhile, local wisdom is the character reflection than can be used for insight to develop peace and harmony on social situation (Haryono and Sofyan, 2010).

METHODS
This research is a qualitative research with observation and interview methods. The technique used in collecting data is a conversational engagement listening technique which is equipped with recording and note-taking techniques. In addition, the researcher was assisted by the experience of the informants by using the reflective-introspective method. Data obtained from interviews with Toraja speakers by voice recording and field note-taking. Data obtained through recording, then copied in written form. After that, the data is classified, verified and analyzed based on the topic of the problem.

RESULTS & DISCUSSION
The people at Tana Toraja live in harmony, peace and harmony even though the majority of the people are non-Muslims, namely Christians and Hindus. This is because it is supported by several factors, namely kinship factors, local wisdom, high tolerance, respect for each other's beliefs, the absence of hate elements, high solidarity, applying the concept of religious moderation, the role of linguistics, namely politeness in language (humanist communication and harmonious relationship). The role of linguistics, local wisdom and religious moderation at Tana Toraja can build solidarity, togetherness, harmonious relations, and religious awareness in a plural society so as to create peaceful social relations.

THE ROLE OF LINGUISTICS IN SOCIAL SOCIETY
The Role of Local Languages
The use of the local language at Tana Toraja greatly affects kinship. The people of Tana Toraja often use the local language when interacting with each other. It does not merely use the local language, but intends to establish humanistic communication in order to create a harmonious relationship. On the other hand, if the community uses a language other than the local language that is often used by the Tana Toraja community, it will cause social estrangement in the community. This is considered to keep a distance, maintain an image or limit yourself in social interactions if you don't use the local language. Thus, the speaker and the interlocutor look unfamiliar so that it fades the kinship in society.
Language Politeness Strategy
   	In some literatures it is found that politeness in language can lead to high tolerance towards fellow people in Tana Toraja even though they have different religions. As stated by the informant that “Islam mengajarkan supaya Umat Islam berbuat baik kepada sesama manusia walupun memiliki agama yang berbeda”. The sentence is a polite language sentence that invites every religion to do good to others regardless of ethnicity, belief, race and religion. This is because that in essence, humans were created not to be hostile to each other but to spread goodness to each other as God's purpose in creating humans is as caliph on Earth. Thus, the influence of the sentence makes the people of Tana Toraja live peacefully and side by side with other people regardless of social status, background, ethnicity, race, religion and belief. Thus, humanist communication is always established so that a harmonious society is formed.

The Role of Language in the Ideology of Society
   	Linguistics plays a very important role in influencing the ideology of the Tana Toraja people. That said, the people of Tana Toraja give freedom to their families to embrace the religion they believe in. In addition, the people of Tana Toraja do not prohibit interfaith marriages. This is not a problem for the people of Tana Toraja even though they live under the same roof. It is said so, because the people of Tana Toraja have the principle that religion is not a trigger or a barrier in socializing. However, religion is a gift from God that needs to be grateful for. In addition, there is a sentence that “tidak ada masalah memeluk agama yang berbeda, karena inti manusia dari itu adalah hidup rukun secara berdampingan”.  Furthermore, they hold fast to the quote in the Qur'an which reads “manusia diciptakan berbangsa-bangsa dan bersuku-suku supaya saling mengenal dan saling menghormati” (QS. Al-Hujarat/49:13). Thus, the Toraja community does not limit socializing and helping each other to people who have different religions because this includes being grateful for the blessings and gifts given by Allah SWT.

RELIGIOUS TOLERANCE AND MODERATION AT TANA TORAJA
Interfaith Marriages
In Tana Toraja, Muslims are a minority. It is not surprising that in Tana Toraja there are interfaith marriages, namely men from among Muslims marry women who are from among non-Muslims (Christians, Protestants or Hindus). This is something that the people of Tana Toraja usually do and so far there is no opposition to it and there is no conflict due to interfaith marriages. So, interfaith marriages in Tana Toraja can be categorized legally.

Freedom on Religion
   	The people at Tana Toraja are the most unique people, this is because in one family under one roof there are family members of different religions. However, this is not a problem that leads to conflict but has become a common thing. In this case, the Toraja people do not arbitrarily allow or not educate their children to embrace the religion adopted by their father or mother, but this becomes a gift of choice, namely parents give freedom to follow the religion adopted by their mother or father. This is done so as not to cause a problem that leads to conflict.

Attitude towards the Solo Sign Celebration
   	We realize that at Tana Toraja there are Muslims who also understand Islamic Shari'a, namely the procedure for slaughtering animals such as buffalo, cows, goats and others. However, in Tana Toraja most people slaughter animals that are not in accordance with Islamic law. However, Muslims in Tana Toraja do not directly forbid or strictly prohibit this phenomenon because it will lead to violent conflict that destroys the brotherhood and unity of the people of Tana Toraja. Thus, the Muslim community applies the concept of religious moderation that promotes tolerance and local wisdom of the local community.

Funerals
   	In the tradition of the Tana Toraja people, usually at the death ceremony, the bodies are carried by both young and old men. Usually, along the way, the bodies are rocked by the bearers while shouting like people who are having a lot of fun. However, the Islamic community who live as Tana Toraja people do not directly prohibit and forbid it because they understand the local wisdom that has become a habit and even passed down to the next generation. This is a tolerance for local beliefs and wisdom. This is called religious moderation.

Making Places of Worship
   	 Talking about religious tolerance, perhaps the Tana Toraja people are the number one society in practicing religious tolerance or moderation. It is said that, because at the time of making places of worship for Muslims and non-Muslims there was no conflict or prohibition. Even non-Muslims helped donate a piece of equipment and even participated in helping it. On the other hand, the Islamic community also helps in the construction of places of worship for Christians, Hindus, Protestants and others. This is a beautiful practice of religious moderation, appropriate and needs to be emulated. 

VALUES CONTAINED IN PRESERVING LOCAL
Wisdom Values ​​and Norms of Local Wisdom
The people at Tana Toraja are known as people who are pro to local wisdom. It is said that because there is almost no community who does not celebrate the local wisdom that exists at Tana Toraja. This shows the social totality of the Tana Toraja community in complying with local wisdom. Not only that, but in celebration of the local wisdom, the people of Tana Toraja slaughter several animals that cost around hundreds of millions. However, this does not prevent the people of Tana Toraja from complying with local wisdom, they continue to implement it according to local community policies even though they are in debt. In addition, the community or family concerned also does not stay silent to help and provide loans for the costs needed to finance their needs.

Solo Sign Tradition
   	The Rambu Solo’ tradition is a very popular tradition at  Tana Toraja. This tradition is usually carried out during big events such as wedding ceremonies, death celebrations, baby ceremonies and others. In the rambu solo' tradition, the host usually slaughters several slaughtered animals such as goats, cows, buffalo and others. The practice of slaughtering animals in Tana Toraja is not in accordance with the procedures for slaughtering animals in general. This is considered deviant by some people, but the Islamic community in Tana Toraja joins in celebrating this tradition. This is an attitude of tolerance in religious moderation, because thus there has been no conflict between the people of Tana Toraja regarding the differences in opinion on the procedure for slaughtering the animal, so that until now the Islamic, Protestant, Christian, Hindu and other communities have lived side by side in harmony and harmony. In addition, Muslims mingle in carrying out this tradition, showing that differences are a gift and need not cause conflict. This means that Islamic, Hindu, Christian, and Protestant communities both respect each other's beliefs and even help in celebrating it.

Instilling a High Solidarity Attitude
In celebrating or preserving local wisdom in Tana Toraja, the people of Tana Toraja seem very enthusiastic in celebrating it. This is because the people of Tana Toraja consider that the people of Tana Toraja are brothers. Thus, high tolerance and mutual assistance will be created, so that an attitude of solidarity or mutual cooperation will arise regardless of the identity of social status, ethnicity and religion. this is what can support local wisdom in Tana Toraja to remain sustainable until now. In addition, this tradition also teaches about being together with one another to live side by side regardless of identity and without any racism and so on.

CONCLUSION
The people at Tana Toraja live in harmony, peace and harmony even though there are several religious adherents, namely Christianity, Protestantism, Hinduism and others. There are several factors that cause the Tana Toraja people to live in harmony side by side and even help each other in everything, both at the celebration of wedding ceremonies, baby salvation, death ceremonies and the construction of houses of worship, including the role of linguistics, local wisdom and religious moderation. By applying the concept of linguistics, local wisdom and religious moderation, Tana Toraja people can live in harmony side by side, kinship or a sense of brotherhood, high tolerance, respect for each other's beliefs, the absence of elements of hatred, high solidarity, so that humanist communication can be established and harmonious relationship. Thus, the role of linguistics, local wisdom and religious moderation at Tana Toraja can build solidarity, togetherness, harmonious relations, and religious awareness in a plural society so as to create peaceful social relations.

REFERENCES
Akhmadi, Agus “MODERASI BERAGAMA DALAM KERAGAMAN INDONESIA”. Jurnal Diklat Keagamaan, Vol. 13, No. 2. (April 23, 2019): 45-55, https://bdksurabaya.e-journal.id/bdksurabaya/article/view/82. 
Haryono, A & Sofyan, A. “PENGGUNAAN BAHASA DAN GAYA BAHASA SEBAGAI BENTUK KEARIFAN LOKAL MADURA YANG BERFUNGSI SEBAGAI RESOLUSI KONFLIK”. Sawerigading, Vol 16, No 3. (Desember, 2010): 313-323, https://repository.unej.ac.id/handle/123456789/85742?show=full.
Muta’allim, Dkk. KEANEKARAGAMAN BUDAYA, BAHASA DAN KEARIFAN LOKAL MASYARAKAT INDONESIA (Resolusi, Pergeseran, Pemertahanan & Konservasi Kearifan Lokal di Indonesia). (Purbalingga: Eureka Media Aksara, 2022). 
Muta’allim, Munir, M., Pathollah, A.G., Nawiroh, L., & Muhalli. “Concepts of Religious Moderation Education at Tapal Kuda: Linguistic Analysis and Local Wisdom”. In Proceedings AnCoMS IV. Surabaya 26-27 February 2022, UIN Sunan Ampel Surabaya Jl. A. Yani 117 Surabaya. 
M. Atho Mudzar. Pendekatan Studi Islam dalam Teori dan Praktek. (Cet. III; Yogyakarta: Pustaka Pelajar, 2001). 
Moh Fuad. Islam di Tana Toraja, Posisi Sosial Religius dari Persekutuan Masyarakat Muslim Madandan di Tana Toraja (PLPIIS Unhas: Ujung Pandang, 1985). 
Mustafa, M.S. “MERAWAT KERUKUNAN UMAT BERAGAMA BERBASIS KEARIFAN LOKAL DI MANOKWARI PAPUA BARAT”. Jurnal Al-Qalam Volume 25 Nomor 2. (Desember 30, 2019): 271-284, http://jurnalalqalam.or.id/index.php/Alqalam/article/view/755.
Noorbani, M. A. “KERUKUNAN UMAT BERAGAMA DI KAMPUNG SAWAH KECAMATAN PONDOK MELATI KOTA BEKASI”. Jurnal  Al-Qalam Volume 25 Nomor 2. (Oktober 03, 2019): 285-307, http://www.jurnalalqalam.or.id/index.php/Alqalam/article/view/718.
Nuryani. POLA HUBUNGAN LINTAS AGAMA DI TANA TORAJA. (Alauddin University Press. Percet. Utami Berkah Makassar. Jl. Sultan Alauddin Makassar, 2015). 
Paisal. “TORAYAAN MENJALIN DAN MERAYAKAN KERUKUNAN (PRAKTIK KERUKUNAN UMAT BERAGAMA DI TONDOK LEPONGAN BULAN TANA TORAJA”. Jurnal Al-Qalam Volume 25 Nomor 2. (Oktober 05, 2019): 321-340, https://moraref.kemenag.go.id/documents/article/98810827380888164.
Putra, M. G. Bagus Ani. “Peran Kearifan Lokal dalam Resolusi Konflik Keyakinan Beragama di Jawa Timur”. Masyarakat, Kebudayaan dan Politik Vol. 26, No. 1. (2013): 1-14, http://journal.unair.ac.id/download-fullpapers-mkp26bd291a37full.pdf.
Radjab, M., Genda, A., Haris, A., & Abdullah, S. “Religious Tolerance Practices: A Case Study of Family with Different Religions in Toraja Ethnicity South Sulawesi Province, Indonesia”. International Journal of Management, Vol 11, No 5. (May, 2020): 1145-1154, DOI: 10.34218/IJM.11.5.2020.104.
Rachmadhani, A. “Membangun Kerukunan Umat Beragama Melalui Kearifan Lokal Orang Timor”. Jurnal Pusaka, Vol. 2, No. 2. (Agustus 04, 2014): 193-204, DOI: https://doi.org/10.31969/pusaka.v2i2.128.
Sabaruddin dan Rahman, R. “Anatomi Kerukunan Masyarakat Islam dan Kristen di Kecamatan Sesean Kabupaten Toraja”. Jurnal Sosioreligius, Vol 3, No 2. (2018): 1-16, DOI: https://doi.org/10.24252/sosioreligius.v3i2.9570. 
Usman, M.I. “MENEROPONG KERUKUNAN SOSIAL UMAT BERAGAMA DI PERMUKIMAN TRANSMIGRASI DESA KARAVE”.   Jurnal Al-Qalam Volume 25 Nomor 2. (2019): 309-319, http://jurnalalqalam.or.id/index.php/Alqalam/article/view/751.
Widiyowati, Estu., Kriyantono, Rachmat., Prasetyo, B.D. “MODEL MANAJEMEN KONFLIK BERBASIS KEARIFAN LOKAL: KONFLIK PERGURUAN PENCAK SILAT DI MADIUN – JAWA TIMUR”. Jurnal Komunikator Vol. 10, N0. 1. (Mei 01, 2018): 34-47, DOI: https://doi.org/10.18196/jkm.101004.
Yunus & Mukoyyaroh. “Pluralitas dalam Menjaga Toleransi di Tana Toraja”. Dinamika Vol. 7, No. 1.   (June 01, 2022): 49-74, DOI: https://doi.org/10.32764/dinamika.v7i1.2488.