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The study attempts to look at the existing inter-religious peace and harmony in Manado. The focus is an attempt to compare between Manado and Ambon which are similar in terms of demographic composition, historical background, political and cultural values but at the same time both are different; the former was in conflict, while the latter was an area of peace during the conflict escalation that engulfed some parts of East Indonesia. This study also tries to look at the strategy of Christian and Muslim communities in both cities in dealing with social tensions. In addition, this article specifically tries to explain factors that contribute to the presence of peace in Manado and its absence in Ambon. Subsequently, attention is also paid to the impact and mechanisms used by the elite in maintaining peace in Manado. This study uncovers some interesting findings. First, there are five elements that support the existence of peace in Manado: education, cultural values (local wisdom), economic situations, spiritual understanding, and the role of the elite. Second, inter-religious peace and harmony can exist in Manado, because of the synergy and cooperation of these three levels of leadership. Third, although the theory of Lederach seems to suggest that top-level leaders are the most dominant element of the elite, it is found that the role of grassroots leaders including leaders of congregations (imam, ustadz, clergymen, and priests) is more vital as their more directly involved in the daily activities of society. Fourth, the mechanisms of these elites seem to be various in every stage of leadership. Abstrak Penelitian ini bertujuan untuk melihat perdamaian antar-agama yang harmoni di Manado. Fokusnya adalah upaya untuk membandingkan antara Manado dan Ambon yang mirip dalam hal komposisi demografis, latar belakang sejarah, nilai-nilai politik dan budaya tetapi pada saat yang sama keduanya berbeda; yang pertama adalah dalam konflik, sedangkan yang kedua adalah daerah damai selama eskalasi konflik yang melanda beberapa bagian Indonesia Timur. Penelitian ini juga mencoba untuk melihat strategi komunitas Kristen dan Muslim di kedua kota dalam menangani ketegangan sosial. Selain itu, artikel ini khusus mencoba menjelaskan faktor-faktor yang Muhammad Rivai Abbas 2 Indonesian Journal of Islamic Literature and Muslim Society, Vol. 1, No.1, 2016 berkontribusi terhadap kehadiran perdamaian di Manado dan ketiadaan di Ambon. Selanjutnya, perhatian juga dibayar untuk dampak dan mekanisme yang digunakan oleh elit dalam menjaga perdamaian di Manado. Penelitian ini mengungkapkan beberapa temuan menarik. Pertama, ada lima unsur yang mendukung keberadaan perdamaian di Manado: pendidikan, nilai-nilai budaya (kearifan lokal), situasi ekonomi, pemahaman spiritual, dan peran elit. Kedua, perdamaian dan kerukunan antar umat beragama bisa eksis di Manado, karena sinergi dan kerjasama dari tiga tingkat kepemimpinan. Ketiga, meskipun teori Lederach tampaknya menunjukkan bahwa tingkat atas pemimpin adalah faktor yang paling dominan elit, ditemukan bahwa peran pemimpin akar rumput termasuk pemimpin jemaat (imam, ustadz, pendeta, dan para imam) lebih penting sebagai mereka lebih terlibat langsung dalam kegiatan sehari-hari masyarakat. Keempat, mekanisme elit ini tampaknya berbagai dalam setiap tahap kepemimpinan. Introduction This study looks deeply at factors of inter-religious peace in Manado, while at the same time focuses on the role of the elite in the establishment of interreligious peace and harmony as it is the core of this study. Admittedly, interreligious peace and harmony in the latest decades shows conducive symptoms. In some regions of Indonesia, ethno-religious nuanced conflict occurs. If there is no any attention to these conditions and efforts to solve these problems, it could break the construction of the nation-state. Religious nuanced conflict undoubtedly does not appear spontaneously but there are some factors that contribute to it. These factors can be social, economic, political, or probably religion itself. It is evident that all religions teach their adherents to bestow kindness to other people and live in peace with other believers. As a matter of fact, in understanding and implementing religious teachings and doctrines; clashes, gaps, and conflicts often occur between religious communities. Rivalry and competition often develop and become social conflict that sometimes transform to social riots using religious symbols. Conflict inevitably results in victims and great financial loss, either lives or wealth. Indonesia is not only a great country which has a population in excess of 200 hundred million people, but also a multiethnic state which has about 656 Peace in the Midst of Violence 3 Indonesian Journal of Islamic Literature and Muslim Society, Vol. 1, No.1, 2016 ethnic groups. That is why there is a need to learn characteristic differences between tribes and regions in Indonesia. In this study, Manado is the object of research as it differs from Ambon and Poso in terms of conflict. Although they seem similar in historical and demographic structure, they are different in social circumstances, especially in the period 1999-2003. Ambon was in conflict, while Manado has witnessed peace and harmony. Factors of Inter-religious Peace in Manado 1. Educational Considerations Since Dutch colonialism, North Sulawesi, in particular Manado and Tomohon were famous as education centers in East Indonesia. Many teachers and government officers studied in North Sulawesi. Senior teachers from different ethnic groups and religions proudly acknowledged their academic experience in Manado’s educational institutions, especially Catholic institutions. In addition, there is a surprising fact that illiteracy was extremely low in North Sulawesi. According to Arifin Assegaf, a social and religious figure in Manado, and Stevanny Kumaat, Catholic youth figure in Manado, since the independence of Indonesia, Minahasan people, have been highly educated people. This can be seen from the minimum number of illiterate people in that period. Arifin Assegaf, even confidently stated that illiteracy among the Minahasan was zero percent. This is seemingly in line with the data 1 According to Wallace Line, Indonesia is divided into two patterns of area; West Indonesia and East Indonesia. The Wallace Line is based on the characteristic of flora and fauna in both areas. Of 656 ethnic groups, 109 ethnic groups are found in West Indonesia, while 547 groups are in East Indonesia. It is why; Tomagola assumes that most social conflicts happen in East Indonesia. See Tamrin Amal Tomagola, AnatomiKonflikKomunal di Indonesia: Kasus Maluku, Poso, dan Kalimantan 1998-2002, in Moh. Saleh, Isre (Ed.), Konflik Ethno Religius Indonesia Kontemporer, (Jakarta: Balitbangdan Diklat Keagamaan DEPAG RI, 2003), pp. 43-44 2 Yong OhoiTimur, Beragama dalam Masyarakat: Antara Rindudan Gelisah, (Jakarta: Garba Marina, 2004), p. 24-25 Interview with Ust.Arifin Assegaf, Religious and Social Figure in Manado, February 27, 2007. 4 Interview with Stevanny Kumaat, Catholic youth, March 03, 2007 Muhammad Rivai Abbas 4 Indonesian Journal of Islamic Literature and Muslim Society, Vol. 1, No.1, 2016 issued by the center Bureau of Statistics in 2005 that almost 60-70 % of Manadonese people are graduates of Senior High Schools. It means that citizens of Manado, on average, have obtained formal education. This is essential, because good education could broaden horizons needed to respect and appreciate other people of different identities. The better the quality of education in the society is, the better the quality of democracy in that society where primordial sentiments could be tackled. According to Yong Ohoi Timur, educated people think rationally. They can differentiate between the positive and the negative impact of their deeds. They also consider advantages and disadvantages of their attitudes. Therefore, he further explains, as educated people, the Manadonese people do not want to be trapped on issues which could endanger their social life. They usually think for the sake of the public and not for the sake of the group, ethnicity, or religion. In line with Assegaf and OhoiTimur, Pasiak also argues that the most important point of the existing harmony and peace in Manado is the maturity of Manadonese people. The maturity is built through strong levels of education and information. 2. Cultural Factor A Manadonese superiority (strength) in comparison with other societies is openness. The openness and innovation of Manadonese provide strength to maintain tranquility and security as the foundation of inter-religious peace and social harmony. Manadonese people, especially Minahasanese people are very open to other culture and values. Different from other societies, for Manadonese, there is no difference between the native and the foreigner. The issue of non-native people does not have a place in Manado. Those who come from Java, Ternate, Gorontalo, and others are always considered to be 5 According to Zubaedah Albugis, the Head of BKMT, North Sulawesi, most Manadonese people finish senior high school. Interview with Zubaedah Albugis, February 27, 2007. 6 Interview with Yong OhoiTimur, the Professor in SeminariPineleng Manado, March 1, 2007. 7 Interview with TaufikPasiak, the head of Muhammadiyah Manado, March 02, 2007 Peace in the Midst of Violence 5 Indonesian Journal of Islamic Literature and Muslim Society, Vol. 1, No.1, 2016 Manadonese. For those who come from Java, for example, are called as Manadonese who were born in Java. Identity bound which is strong is identification of someone based on his/her religious identity not on his/her origin and ethnicity. Identification based on religious identity can be found among public servants in terms of recruitment and promotion for positions in the bureaucracy in both district and provincial levels. Therefore, it is not surprising if someone argues that

PEACE IN THE MIDST OF VIOLENCE: ANALYZING THE ROLE OF ELITES IN PRESERVING PEACE AND HARMONY IN MANADO