Silaturahmi (Gathering) Tradition of Muslim- Christian Families in Kampung Jawa Tondano Lilly Yulia Wasida Institut Agama Kristen Negeri Manado Manado, Indonesia lillyyulia@gmail.com Rolina A.E Kaunang Institut Agama Kristen Negeri Manado Manado, Indonesia rolina.ae.kaunang@gmail.com Febri Kurnia Manoppo Institut Agama Kristen Negeri Manado Manado, Indonesia febri_manoppo@yahoo.com Abstract–Building close and positive interfaith relationship is not easy, especially when the present life is much influenced by massive information developments which are not always positive. Baku pasiar tradition that is practiced by the people of Kampung Jawa Tondano become a means of binding relationships or Silaturahmi (get together) between Muslim and Christian families. This study analyzed the Muslims and Christians relationship formed in the practice of Baku pasiar tradition. The theory that used in this research is the theory of the stages of a relations by Ruben & Stewart. Using ethnographic method, this study showed that baku pasiar tradition was a practice of positive even productive community life in providing space for interaction between various models of communities, especially communities of different religions. Thus, the stage of Muslims-Christians relationship formed in this baku pasiar interaction became varied. Keywords–Baku Pasiar; Religious Relationship; Kampung Jawa Tondano I. INTRODUCTION Kampung Jawa-Tondano is one of the villages located in Minahasa Regency, North Sulawesi Province. This village is often become an example area of interfaith tolerance practices. It is a settlement of muslims who live and develop among the indigenous peoples, namely Minahasa, which is predominantly Christian. It is an interesting fact because Indonesia, as the country with the largest Muslim populations in the world, has many records of conflicts between Islam and Christian. The history of Kampung Jawa Tondano originated from the presence of Kyai Modjo and a group of people who were Dutch political prisoners exiled on Minahasa land in 1829. The exile of Kyai Modjo in Minahasa started from the involvement of Kyai Modjo in Java War (1825-1830) led by Prince Diponegoro. Kyai Modjo was Prince Diponegoro’s spiritual adviser who had a great influence on the leadership of Prince Diponegoro in the movement against Dutch colonialism in Java. The Research Report Archaeological Center in Manado showed that the aim of Dutch rebels exile to the land of Minahasa was for this group extinction [1]. However, in reality the Dutch misunderstood because the Tondano people were actually accepted the presence of Kyai Modjo and his followers. Moreover, the relationship of these migrants were well established with the indigenous people. The occurrence of marriage between Javanese men and Minahasan women was in fact increasingly binding the tightness of the relationship between this group of migrants and indigenous people [2]. The marriage between the Javanese and Minahasan eventually led to the change of status of the exiles from migrants to families. Brotherhood relationship began between the two groups of communities. The bond of brotherhood between the Javanese and Minahasan become the principal of harmony and tolerance of Islam and Christian in Kampung Jawa Tondano. The bond of brotherhood is further reinforced by the various interactions occured in the community. Marriage and death events become evidence of mutual recognition and acceptance of the existence of each party [3]. Mapalus culture or the mutual cooperation tradition of Minahasan, such as helping each other in cooking and establishing sabuahor tents when there is a mourning event or joy event like marriage, was practiced by Muslims in Kampung Jawa Tondano. Various practices of mutual life in the community form the harmony of the relationship between Islam and Christian in Kampung Jawa Tondano, as well as baku pasiar tradition of Muslims and Christians. Indeed, the practices of interfaith relationships have also long existed in various forms as an effort to grow and bind good interfaith relationships. The various interfaith relationships are built in dialogues both sponsored by the government and facilitated by civil society institutions and also in dialogues developed in academic institutions [4]. Various models and methods of interfaith dialogue have also been developed and practiced in interfaith life, such as theological-mystical (spiritual) dialogue, action dialogue and ethical dialogue [5]. However, unlike the interfaith dialogue is formed in baku pasiar tradition, the relationship built in this tradition is a natural relationship built from hereditary tradition. II. RESEARCH METHOD This study tried to analyze the stage of Islamic-Christian relationship built in the tradition baku pasiar. Therefore, the research method used was ethnographic method in which researchers took part in this baku pasiar tradition. While study process used data collection techniques through 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019) Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research, volume 339 237