Acculturation of Culture and Religion in Religious Moderation of the Amanuban Indigenous Community: A Sustainable Development Perspective
DOI:
https://doi.org/10.23917/profetika.v26i03.15575Keywords:
acculturation, culture, religion, moderation, timorese societyAbstract
Objective:This study aims to analyze the process of cultural and religious acculturation as a practice of religious moderation in strengthening the social identity and sustainability of the life of the Amanuban indigenous community in South Central Timor Regency (TTS). Theoretical Framework: This study is based on the theory of cultural acculturation, the concept of religious moderation, and the symbolic interactionism approach that views social identity and religious practices as the result of the construction of meaning through symbolic interaction in the context of local culture. Literature Review: The literature review shows that the integration of culture and religion plays an important role in maintaining social harmony in plural societies, but studies that directly link it to the sustainability of local identity and social development are still relatively limited. Methods: This study uses a descriptive qualitative approach with a phenomenological design. Data were collected through in-depth interviews with traditional and religious leaders, participatory observation of socio-religious practices, and documentation studies. Data analysis was carried out thematically to explore the life experiences, social meanings, and symbolic values inherent in the practices of cultural and religious acculturation of the Amanuban community. Results: The results of the study indicate that cultural and religious acculturation serves as an effective social mechanism in shaping the character of an inclusive, tolerant, and harmony-oriented society among religious communities. Local values such as feto-mone and natoni act as an integrative medium that bridges differences in beliefs and strengthens the collective identity of the community without negating the basic principles of religious teachings. Implications: These findings confirm that cultural and religious acculturation contributes to the achievement of the Sustainable Development Goals (SDGs), especially SDG 16 through strengthening peace and social cohesion, and SDG 11 through preserving cultural identity and community sustainability. Novelty: The novelty of this study lies in the phenomenological analysis of cultural and religious acculturation as a strategy for sustainable religious moderation in facing modern social dynamics.
References
[1] E. G. Traube, “Returning to origin places in an expanding world Customary ritual in independent Timor-Leste,” in Transformations in Independent Timor-Leste, London: Routledge, 2017, p. 16.
[2] Yunus, Amrin, Sugiyarto, and Supriyanto, “Rimpu Culture and the Existence of Bima Women: An Overview of Gender Perspectives,” Insa. J. Islam Humanit., vol. 8, no. 2, pp. 159-170., 2024, doi: https://doi.org/10.15408/insaniyat.v8i2.31094.
[3] A. Amrin, S. Suciyani, S. Sugiyarto, A. Wahid, S. Su’ud, and N. Hidayah, “Kalondo Bunti Culture of the Mbojo Tribe Community in the Perspective of Islamic Law,” in In Proceedings of the 7th International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in conjunction with the 6th Annual Postgraduate Conference on Muslim Society (APCoMS), ICIIS and APCoMS 2024, 17–18 June 2024, Banjarmasin, Indonesia., 2024. doi: https://doi.org/10.4108/eai.17-6-2024.2349078.
[4] A. Shobron and M. Rosyadi, Imron, “Islamic Education Values in the Tradition of Peta Kapanca of Mbojo Community Tribe in West Nusa Tenggara,” Int. J. Adv. Sci. Technol., vol. 29, no. 5, pp. 6802–6812, 2020.
[5] A. Amrin, I. Sujoko, A. Asmawi, S. Suciyani, A. Hamid, and E. Amalia, “The Strategy of Sharia Economics in Realizing the Prosperity of the Ummah in Industry 4.0,” 2023, doi: https://doi.org/10.4108/eai.19-10-2022.2329029.
[6] A. Amrin, M. Fitriyah, A. Hamid, and E. Amalia, “Peta Kapanca As the Existence of Islamic Marriage in Bima Indonesia,” in Proceedings of the 5th International Graduate Conference in Islam and Interdisciplinary Studies, 2023. doi: https://doi.org/10.4108/eai.19-10-2022.2333027.
[7] Amrin, M. D. Fajri, E. Salim, and Amirullah, “Teka Ra Ne’e: The Integration of Islamic Values and Local Culture in Strengthening Community-Based Economic Development and Customary Law in Bima,” J. Penelit., vol. 22, no. 1, pp. 13–26, 2025, doi: oi: https://doi.org/10.28918/jupe.v22i1.9583.
[8] Setinawati, I. Jeniva, M. Tanyid, and Merilyn, “The framework of religious moderation: A socio-theological study on the role of religion and culture from Indonesia’s perspective,” Soc. Sci. Humanit. Open, vol. 11, p. 101271, 2025, doi: https://doi.org/10.1016/j.ssaho.2024.101271.
[9] J. Jamaludin, A. Malik, and A. Wahid, “Potret Moderasi Beragama Berbasis Kearifan Lokal di Dusun Nggeru Kopa Kec. Donggo, Kabupaten Bima NTB,” JIIP - J. Ilm. Ilmu Pendidik., vol. 6, no. 1, pp. 692–700, 2023, doi: https://doi.org/10.54371/jiip.v6i1.1603.
[10] Y. Kawangung, “Religious moderation discourse in plurality of social harmony in Indonesia,” Int. J. Soc. Sci. Humanit., vol. 3, no. 1, pp. 160–170, 2019, doi: https://doi.org/10.29332/ijssh.v3n1.277.
[11] Tasman Hamami, “Muhammadiyah and Nahdlatul Ulama Education: Two Main Pillars of National Education in Indonesia,” J. Pendidik. Agama Islam, vol. 18, no. 2, pp. 307–330, 2021, doi: https://doi.org/10.14421/jpai.2021.182-06.
[12] A. Supriyanto, “Religion Moderation on Academic Community Islamic Higher Education in Indonesian,” Mantik, vol. 6, no. 2, pp. 1859–1868, 2022.
[13] A. Azra, “Genealogy of Indonesian Islamic Education: Roles in the Modernization of Muslim Society,” ritage Nusant. Int. J. Relig. Lit. Herit., vol. 4, no. 1, pp. 85–114, 2025, doi: https://doi.org/10.31291/hn.v4i1.63.
[14] L. Romli, F. Noor, M. K. D. Sweinstani, R. I. Hanafi, A. S. Sudrajat, and A. F. Bastian, “Azyumardi Azra on Islamic fundamentalism and wasathiyah: insights into contemporary Islamic thought in Indonesia,” Cogent Arts Humanit., vol. 12, no. 1, p. 2571754, 2025, doi: https://doi.org/10.1080/23311983.2025.2571754.
[15] C. Geertz, “Religion as a cultural system,” Anthropol. approaches to study Relig., pp. 1–16, 2013.
[16] K. Lystra, “Clifford Geertz and the Concept of Culture,” Prospects, vol. 8, pp. 31–47, 1983, doi: DOI: https://doi.org/10.1017/S0361233300003690.
[17] Jonas R Kunst and Alex Mesoudi, “Decoding the Dynamics of Cultural Change: A Cultural Evolution Approach to the Psychology of Acculturation,” Personal. Soc. Psychol. Rev., vol. 29, no. 2, pp. 111–144, Jul. 2024, doi: https://doi.org/10.1177/10888683241258406.
[18] L. Sokolskaya and A. Valentonis, “Тhe History of the Acculturation Concept,” J. Intercult. Commun., vol. 20, no. 3, pp. 31–43, 2020, doi: https://doi.org/10.36923/jicc.v20i3.310.
[19] Koentjaraningra, Pengantar Ilmu Antropologi. 3rd Edition. Jakarta, 1986.
[20] Hassan, The Concept Of Al-Wasatiyyah and The Place Of Islamic Moderation in It. IIUM Press, 2015.
[21] P. Berger and T. Luckmann, “The Social Construction of Reality,” in Social Theory Re-Wired, London: Routledge, 2023.
[22] R. W. Hefner, “Islam and Institutional Religious Freedom in Indonesia,” Religions, vol. 12, no. 6. p. 415, 2021. doi: https://doi.org/10.3390/rel12060415.
[23] A. Aricindy, Wasino, and A. Wijaya, “Local wisdom for mutual Cooperation in Indonesia: An etnographic investigation on value of Marsiadapari tradition, Sianjur Mula-Mula Sub-District, Samosir Regency, North Sumatera Province,” Kasetsart J. Soc. Sci., vol. 44, no. 2, pp. 555–564, 2023, doi: https://doi.org/10.34044/j.kjss.2023.44.2.26.
[24] A. I. I. Yono, Amrin, “Alignment of Local Wisdom Values with Islamic Law in the Tradition of the Peta Kapanca Ceremony,” Hayula Indones. J. Multidiscip. Islam. Stud., vol. 6, no. 1, pp. 59–80, 2022, doi: https://doi.org/10.21009/hayula.006.02.02.
[25] J. W. Creswell and J. D. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches. California: Sage publications, 2017.
[26] Sugiyono, Metode Penelitian Kuantitatif, Kualitatif dan R&D. Bandung: CV. Alfabeta, 2018.
[27] S. Arikunto, Prosedur: Penelitian Suatu Pendekatan Praktik. Jakarta: PT. Rineka Cipta, 2013.
[28] Sugiyono, Metode Penelitian Kuantitatif dan Kualitatif. Bangung: CV. Alfabeta, 2009.
[29] E. L. Damanik, “Reaching out and institutionalizing multiple kinship relationships in the social environment: Ampangnaopat among Simalungunese, Indonesia,” J. Hum. Behav. Soc. Environ., vol. 32, no. 6, pp. 819–840, Aug. 2022, doi: https://doi.org/10.1080/10911359.2021.1968558.
[30] R. Nash, “Bourdieu on Education and Social and Cultural Reproduction,” Br. J. Sociol. Educ., vol. 11, no. 4, pp. 431–447, 1990, doi: https://doi.org/10.1080/0142569900110405.
[31] M. Tzanakis, “Bourdieu ’ s Social Reproduction Thesis and The Role of Cultural Capital in Educational Attainment : A Critical Review of Key Empirical Studies,” Educate, vol. 11, no. 1, pp. 76–90, 2011.
[32] L. Riddle and J. Brinkerhoff, “Diaspora entrepreneurs as institutional change agents: The case of Thamel.com,” Int. Bus. Rev., vol. 20, no. 6, pp. 670–680, 2011, doi: https://doi.org/10.1016/j.ibusrev.2011.02.013.
[33] J. B. Klakla, “Theoretical Considerations on Culture and Acculturation,” in Law and Acculturation: Conceptualisation and Empirical Case Study: Slavic Migrants in Poland, J. B. Klakla, Ed., Cham: Springer Nature Switzerland, 2024, pp. 9–102. doi: https://doi.org/10.1007/978-3-031-72459-6_2.
[34] J. Borup and L. Ahlin, “RELIGION AND CULTURAL INTEGRATION,” Nord. J. Migr. Res., vol. 1, no. 3, pp. 176–184, Jan. 2011, [Online]. Available: https://www.jstor.org/stable/48711139
[35] T. Zittoun, “A Sociocultural Psychological Approach to Religion,” Integr. Psychol. Behav. Sci., vol. 53, no. 1, pp. 107–125, 2019, doi: https://doi.org/10.1007/s12124-018-9457-3.
[36] A. Baucal and T. Zittoun, “Religion as Dialogical Resource: A Socio-cultural Approach,” Integr. Psychol. Behav. Sci., vol. 47, no. 2, pp. 207–219, 2013, doi: https://doi.org/10.1007/s12124-013-9229-z.
[37] S. Dressel, M. Johansson, G. Ericsson, and C. Sandström, “Perceived adaptive capacity within a multi-level governance setting: The role of bonding, bridging, and linking social capital,” Environ. Sci. Policy, vol. 104, pp. 88–97, 2020, doi: https://doi.org/10.1016/j.envsci.2019.11.011.
[38] E. Carmen et al., “Building community resilience in a context of climate change: The role of social capital,” Ambio, vol. 51, no. 6, pp. 1371–1387, 2022, doi: https://doi.org/10.1007/s13280-021-01678-9.
[39] D. Armitage, “Adaptive Capacity and Community-Based Natural Resource Management,” Environ. Manage., vol. 35, no. 6, pp. 703–715, 2005, doi: https://doi.org/10.1007/s00267-004-0076-z.
[40] E. Durkheim, Introduction to Sociological Theory: Theorists, Concepts, and their Applicability to the Twenty-First Century. Hoboken: Wiley Blackwell Publication, 2020.
[41] M. D. Wojciechowska, “The role of public libraries in the development of social capital in local communities – a theoretical study,” Libr. Manag., vol. 42, no. 3, pp. 184–196, Jan. 2021, doi: https://doi.org/10.1108/LM-10-2020-0139.
[42] Kuntowijoyo, Paradigma Islam: Interpretasi untuk Aksi. Bandung: Mizan, 1998.
[43] D. C. North, Institutions, Institutional Change and Economic Performance. Cambridge University Press, 1990.
[44] D. C. North, “Institutions and Economic Theory,” Am. Econ., vol. 36, no. 1, pp. 3–6, 1992, doi: https://doi.org/10.1177/056943459203600101.
[45] H. Bernstein, “Modernization theory and the sociological study of development∗ ,” J. Dev. Stud., vol. 7, no. 2, pp. 141–160, Jan. 1971, doi: https://doi.org/10.1080/00220387108421356.
Submitted
Accepted
Published
Issue
Section
License
Copyright (c) 2026 Yahya Nikmat Nobisa, Akhsanul In’am, Mohammad Mahfud Effendi, Syarifuddin Darajad, Indah Febriana As’ari Putri

This work is licensed under a Creative Commons Attribution 4.0 International License.










