CHAPTER I INTRODUCTION

CHAPTER I
INTRODUCTION

A. BACKGROUND
Republic of Indonesia is an archipelagic country of 17,508 islands and is dominated by a vast ocean waters reach 62% of Indonesia, with 81,000 km long, and there are about 9261 coastal villages with a population of 22%. In the coastal areas and 78%. In the area of land, of which there are many such activities are industry, commerce, transportation, ports, mining, agriculture, recreation, and settlement.
In many units the surface, sea and inland waters are relatively dominant space with a variety of settlement patterns. Of the many settlements and inland sea waters, one of whom is Maybrat Imian Sawiat Tribe in South Sorong regency and Maybrat District, Papua.
Geographically tribes inhabiting the district Maybrat AYAMARU, AITINYO, Aifat. Imian Sawiat tribe living in the district and Teminabuan Sawiat. Distrika AYAMARU, AITINYO, Aifat and Sawiat semulanya including parts of South Sorong regency in Teminabuan beribukotanya but currently AYAMARU District, AITINYO, Aifat have formed their own district Maybrat. AYAMARU District located south of Sorong Selatan. AITINYO District is located in the east of Sorong Selatan, Aifat located east of Sorong Selatan and is adjacent to and Distik AITINYO Sawiat District located west of South Sorong regency, with the type of wet tropical climate, and dominated by people with farmer livelihoods, fishermen and hunters. From this heterogeneous activities supported by the stage house and the houses hung with supporting materials are generally derived from nature, and stood on the waters for the fishermen, and for farmers standing structure above the ground, rivers, coastal beaches and in the trees.
Residents of this neighborhood is an ethnic consisting of a large tribe of tribes Maybrat, and two children of the tribe Imian, Sawiat and Tehit. Basic livelihood of gardening, fishing and hunting boat with a spear wild binatan, Jubi, Arrow, Parang and Dogs. This tribe as an ethnic majority of Fishermen, farmers and hunters, who have developed farming and hunting their way since a few centuries, so-called human fishermen, farmers and the "hunters".
As a human being fishermen, farmers and hunters, they do all the activities and spend his life with fishing, farming and hunting. Then, in line with increasing time, the human fisherman - farmers - these hunters stay in a shelter and formed a group of settlements (urban space), but the culture of fishing, farming and hunting are still affecting their lives today.
The success and sustainability of housing is to survive, means have been proven to anticipate climate keterujiannya environment. Reliability residential Maybrat Imian Sawiat tribes and cultural values of society against the influence of climatic environment that indoor thermal comfort can be achieved, and examined separately as needed.

B. ISSUES
Based on the picture has been described in the background, then the problem can be formulated as follows:
1. How does my residential architectural forms Maybrat Imian Sawiat tribe of Papua in creating thermal comfort of the building?
2. How does the influence of climate factors on residential thermal comfort Maybrat tribe Imian Sawiat (halite) in coastal and mountainous regions of South Sorong regency and district of Papua Maybrat
3. Redesain development of traditional forms into modern form by keeping the entire flow of art and texture than the traditional architectural interest Maybrat Imian Sawiat.


C. RESEARCH OBJECTIVES
Departure from the problems that have been disclosed in the description of the background, then the objectives of this study are:
1. To determine the effect of residential architecture Maybrat Imian Sawiat tribe of Papua (halite) in creating the building thermal comfort.
2. To determine climate factors on residential thermal comfort tribe Maybrat Imian Sawiat South Sorong regency and Maybrat District, Papua.
3. To develop a modern form by maintaining the flow of architectural styles and housing Maybrat Imian Sawiat tribe.

D. RESEARCH BENEFITS
All the results in may of this research study in the form of formulas, proof theory or specific findings are expected to:
1. Can contribute to the development of science and can be used for possible further research on ethnic residential Maybrat Imian Sawiat coastal and mountainous areas.
2. Can provide technical input in the design of residential buildings Maybrat Imian Sawiat tribe is in coastal and mountainous regions in responding to the influence of humid tropical climate, so in addition to the technical aspects and can better meet the health requirements, from the social aspects of local culture that can be appropriate and acceptable .
3. Can be input to the government and the community in any development activities. Moving the influence of climate in humid tropical regions so that development is always conducted based on environmental factors.

E. RESEARCH SCOPE
Limitations of this study leads to:
1. Forms of architecture and thermal comfort.
2. Climate in humid tropical areas, which affects the thermal comfort of residential Maybrat Imian Sawiat tribe.
3. Thermal comfort.
4. Redesain forms of traditional homes into modern forms.

F. HISTORY
Of origin - his suggestion? The tetuah tribe Maybrat, Imian, Sawiat, has hereditary passage about the traditional houses tribe Maybrat, Imian, Sawiat. From the history recounted that the traditional architectural interest Maybrat, Imian, Sawiat, was first built by the ancestors of two centuries ago in the year. Both men are too, and sur, which too is called to the rope and sur-called for the timber. Ceriteranya traditional home of the tribe Maybrat, Imian, Sawiat, (halite-bol wofle) constructed by following the way the bird makes its nest (ru chlen habe) which was then common ancestor called 'sur' sat and watched the bird deftly brought branches - branches wood to make a nest in the tree shade, and then came the idea that 'time, it can make a bird house for her and why I do not'? This question arises because of his early life Maybrat, Imian, Sawiat, they used the caves as a primary residence.
As long bird watching it (sur) was determined to make a home, then he started cutting down trees for use in a home, after he tried to cut wood for him after he (sur) meletakannya on trees used as koloum with a strong idea that will so he let it go for next lift off again but when it fell, but he tried it again and again until he (sur) trying to climb the tree used to make a nest of birds in order to look closely at how closely sticks to put into strong. When he (sur) climbed the tree and tried many times but the results are not perfect then came his brother called "too" and provide input that you can not just put it that way but must use a rope that I take to be strong, but his proposal was not accepted or sur ignore in the belief that he could build it without a rope (tie). Yet with all sorts of ways with which none are successful then he decided to accept his brother's earlier proposal, and when he used the rope as the binding was successful, then he took his brother (too) that let you both have to make a home for us as bird, sur offer too, showing a bird's nest above the tree branch, and any menerimany too and they both began to make homes for them for the first time. This is where the history of the origins of traditional tribal houses Maybrat Imian Sawiat built.
No one knows for sure where the actual incident where the first (first to make the house), but overall is among the region expressed Maybrat or Imian or Sawiat, but here we can guess the area was Maybrat region, the reason for the name of the originator or creator of house maybrat language so that it can be concluded that the events occurred in the region Maybrat. According to the expression of the elders that traditional houses Maybrat existing Imian Sawiat centuries years ago.
As the story of the house Maybrat, Imian, Sawiat, that house commonly called (halite) is built with wood and rattan, which was built in the past several centuries before the Christian gospel masukknya in Mansinam to unite the people who live alone and hostile.
Around several centuries before the Christian gospel in the entry Mansinam, Maybrat Imian Sawiat tribe are not familiar with the tribe, or village, but known by clan-Margais-keret that inhabit each area or land on their own ancestral lands. Maybrat people's lives, Imian, Sawiat, at that time was the personal lives of uncompromising, they live based on ego, their minds tend to think about having power over the clan or other keret in a region, the fight to get it, and how as someone who could conquer a keret-clan or clan to clan or clan-keret others.
After entry of the Christian gospel in the island in 1855 with mansinam religion spread more quickly through the region Maybrat Imian Sawiat brought by the evangelists of God, actually Maybrat Imian Sawiat people are familiar with the life of friends. This user-friendly life in the saying that starts from the war itself, which is when one clan could defeat the clan istiri one of the people who killed a wife for him, as well as for children left abandoned by the old people who were killed in the lift as foster care. Children - children in foster care as children of the clan / keret which can not be killed in the change clan / keretnya so that the children or wives of the victims of war as a man who could be able to call their language to their marga-marga/keret-keret who left to gather into one group consisting of two genera, three genera and so forth so much. Unity and kinship of Maybrat, Imian, Sawiat, became more intimate when they begin to recognize the education or theology Initiation wiyon-wofle.
Thought Maybrat Imian Sawiat people become more mature with a touch of insight with the introduction of modern literal Christian gospel that teaches you as to require that every human being can not help but to love his enemies, as they had received from wiyon-wofle education, so at that time terbentukklah an association which is known by the name of the village where the village was in headed by a village chief. Entrusted as the mayor is someone who is an honorable man stratanya or so-called 'weight', someone said to weight because it meets the criteria as follows: He was of noble birth, has the right large land area, personality, ability in the world wars, hunting, has a natural strength, has relationships with other village heads, high-minded, capable of doing big parties such as the initiation wiyon-wofle and ready to bear all the issues that made people.
F.1. How to Shelter Family Ancestors Maybrat Imian Papua Sawiat
Mentioned above that the ancestral home Family Maybrat Imian Sawiat made of wood and rattan. It is justified by the evidence as it is proof - proof of authenticity and called names too (rattan) and sur (wood), and when examined in far backward in the days before people Maybrat Imian Sawiat need a place to stay for themselves and their families cope , either from rain, binantang wild, as well as from the enemy. They inevitably have to think practically in various ways have been passed in order to survive, then the ancient people - people use maybrat imian sawiat caves - caves (Isra) as the home where the cave - the cave was actually more mirib with niche - a niche in rocks that can be used for shelter.
Until now the lack of research on the cave - a cave that was used as a place to protect themselves. Besides the cave - the cave, there are unisex items other legacy inherited their fathers who are still stored.
Goods - goods such heritage is: machete 'hlambra', machetes, according

Farokh, a similar function as selokhy the tempayang casting saguer Selokhy beverage is made from wood and colored with earth, charcoal and water after which the color, the colored peg and then dried in the fire which is usually placed above the ridge directly related to air

Bagi suku Maybrat, Imian dan Sawiat, peninggalan – peninggalan ini merupakan harta karung turun – temurun yang dipercaya memiliki nilai – nilai tersendiri. Dianggap sebagai barang – barang antik dan merupakan harta karun karena barang – barang tersebut tidak pernah dijual dan hanya diperoleh dari hasil peninggalan.

that is a gift of nature 'Tagi' and until now not known who the machete makers. See the picture below which is listed next to:

The following dragon fangs 'safah', the dragon fangs met in a circle cyrus, and pig tusks 'way', pig tusks formed a C. Heritage - heritage is believed to have values very high.
The heat from the furnace of fire or smoke. After the dry for two to three months, it can be taken selokhy then washed with clean water to be used as a means of pouring drinks. Here are some omissions that are considered as a treasure so precious by the Maybrat, Imian, Sawiat, Papua is:
For tribe Maybrat, Imian and Sawiat, heritage - a heritage treasure sacks this fall - traditionally believed to have value - the value of its own. Regarded as the goods - antiquities and is a treasure trove for the goods - the goods are never sold and only obtained from the legacy. heritage - the legacy of a material - the material completeness of the fashion in decorating the body when attending the ceremony - the ceremony honored. At the time - the previous time, for the tribe Maybrat, Imian and Sawiat, people - people who are eligible to enter the shrine or wiyon traditional school-age wofle on it, either a great teacher (the principal-priest) "Ra bam - na tmah" , teacher assistants "Raa Wyion - Na wofle" and a new student who completed his studies "wyion TNA - na wofle", are required to wear the heritage - the heritage as a fashion or clothing.

Picture:

another Some relics

For a student who has successfully than traditional education, before leaving the room she put on her school clothes - special clothing to indicate that he has passed or the trust people Maybrat, Imian and Sawiat he was a saint (Wiyon-Na Ra wofle), because when a child who is sent to school there, he was required to fast and the food is just sebongkahan taro (ketala) and the drink is sugar cane tops the youngest. Rules are eating once a day and that too when allowed by a professor. Belief in the traditional education that simply was educated about the so-called natural theology wiyon-wofle, which teaches a belief in it is full of traditional supernatural powers, and to gain strength - the strength, a student will be required to leave even the release of all things related with the idea - the evil thoughts, thought of it - it past that he never laluinya, break away from the flesh (worldly) finite and perfectly willing to submit himself to be educated ririskiky clean. Thus, the student is a student of the sacred and the most precious future. That is a brief introduction about the history of the development of traditional architecture Maybrat Imian Sawiat called 'halite-bol'. G. DEVELOPMENT OF INTEREST TO STAY HOME MAYBRAT IMIAN SAWIAT Changes in the form of residential architecture, is because the development, architectural form is not found immediately, but is formed through a process. Ie; process of trying (trial and error) is a form of human intervention in a long time. Because of the complexity linear with time, nowadays it is a continuous interaction between the growing design (growing design) and the environment. The analysis of the development of the home as follows:
1. The first place people Maybrat human Imian Sawiat and generally sheltered from climatic conditions and disorders of the tree beast.
2. Same as above, Cave used as a place to shelter from the natural disturbance outside.
3. The next development was the start he knew a rigid construction of the branches - wooden sticks to form a house or tent.
4. The next development in the stage leaving the house for safety away from the animals and also from the enemy and humidity comfort.
5. The next form is still like shape before, but combined with improving the quality and variety of building elements.
6. The following forms of development and sophistication. Factors - factors that affect residential Maybrat Traditional Tribe Imian Sawiat (halite), namely:
1. The influence of climate on the building's creation.
2. Pengruh environmental situation relating to threats both animals and humans. 3. Religious prohibitions found in the elements - elements and certain spaces.
4. Symbol use, materials: construction and technology as a modifier factor, does not determine the form.
5. The economy does not have a decisive impact of home
6. The influence of religion on the form, design, purpose and orientation, especially the shrine or a traditional school house k'wiyon-bol wofle - tabernacle.

Schematic form of house developments.

Picture:
Humans and trees, and the Cave Man and Man and shelter
Solar radiation + rain with alang-alang/dedaunan

Picture:
Residential stage with imagery without walls and inhibition of heat
with the air space and imagery and inhibition of heat without a shadow

Form and structure of the house Maybrat Imian Traditional Tribe Sawiat is a traditional building which can be used as a mirror to the level of technology, will mirror the lifestyle (wav of life) and the value - the value Maybrat Imian Sawiat Community. Traditional houses Family Maybrat Imian both structure and Sawiat other materials indicate environmental conditions as well as house building materials from wood, bamboo, and gaba - gaba. Material - this material form or fariasi limit structure, especially when done with simple technology. People - people in the region Maybrat Imian Sawiat Sorong Selatan is also included in the tropical forests, only thinking makes the roof of the house to facilitate the fall of rain. Also found in the swamps - marshes or waters (coastal) who built a house with a tendency to use a high stake in order to avoid the ebb and flow of brackish water (sea water).
G.1. Family Living Architecture Houses Maybrat Imian Sawiat
Ethnic residential Maybrat Imian Sawiat is one of the traditional Living Houses in Indonesia. Traditional Family Houses Maybrat Imian Sawiat is a building stage of the pole - the pole size timber length. Pole timber used is categorized as a strong type of wood in the tropics, which is connected from one structure to another structure with interconnected and form a house hold. In terms of organizational space, houses Family Maybrat Imian Sawiat divided into two main sections namely: isit (porch) and Samu Mato (in space / interior). As for K'wiyon-bol wofle (Holy House / School / camp) has: Bohra wine or creditors called finya (Page Out), credit ra sme (Sacred Space), and samu mbaouw ro mato toni (Glory Room). Original form of residential Maybrat Imian Sawiat Interest consists of three parts namely: the legs, the body and the head. The foot is Hafot - Sur (Koloum - Pole) and Barit (stairs). Body part is samu mato (in space / interior) as an activity room, kriras (wall). The head of the AFI (roof). Koloum quadrangular and circular-shaped adapula. Round pole. Koloum and pole rests directly on the ground to hang the house built at ground level, whereas the pole resting on a tree body, the house or hanging in a tree house built above the shade tree. Section head or saddle-shaped roof generally, with a slope of 45 °. At the end of the roof is left with a surplus of wood the size of a pig jaws hanging demonstrated the ability to hunt a man - man. In the flow of building a house, building forms in the strata / caste is not highlighted. Traditional Houses Maybrat Imian Sawiat had no windows, but in the space penghawaan, People - Maybrat Imian Sawiat People tend to make ventilase size / lattice - the lattice is very large, uncovered, so that air enters the air can provide a good air comfort. Maybrat Imian Sawiat community build a house with a lack of size but in some ways - some of which is adjusted to the size of materials - building materials like wood. Both walls, stairs, even the height of the building while the roof was measured with a leaf pattern and form of Swastika, which in the language known as Tionghoa latticework. In the bronze age western Europe is also known as the symbol of Swastika circulation main stars and the sun is described as a symbol of the master carrier. The development of residential Maybrat Interest Imian Sawiat through four stages / phases, namely:

1. The first phase, they only reside in Bandar tree (fig Mair) and the cave - the cave (Isra). Sometimes the cave - the cave as a place to live in such a long time and sometimes only as a stopover on the way far and in completing the work such as gardening, and hunting. Until the 19th century, these places is very useful, sometimes until now bndar caves and trees are still often used as a temporary haven of Maybrat, Imian, Sawiat, in their long journey. For example in the travel distance within 2 days they had to spend the night on the road.

Picture: Cave as a place to live first person maybrat, imian, sawiat,
Papua and the Airport as a place to live tree early

2. Phase two, they began to build homes of high-or over-sized trees - big trees to avoid danger from wild animals, and the enemy. In this phase they have to think about the safety and comfort themselves.

Picture: The first house Maybrat, imian, which was built with sawiat pedestal above the tree (halite-bol myi fig)

3. Third phase, in this phase they are making progress, and can be considered as a phase towards a semi-modern approach. Forms of existing house to match the existing modern house, when viewed in terms of style, but still with the material - natural materials.

Picture: The first form of house Maybrat, Imian, Sawiat, Papua,
which was built with pedestal above the tana (halite halite myi-bol)

4. Phase Four, in this phase is the phase that is affected by modernization and teknmologi. The furniture is all modern, and trade had been expanding through and infiltrate into the entire township Maybrat Imian Sawiat in South Sorong Regency and Regency Maybrat Papua Province.

Picture : Semi Moderen Residential

and its people have become people s who succeed. For Maybrat Imian Sawiat society, education is very important to them, because education indicates that the future is there. Residential development Maybrat Imian Sawiat tribe can not be separated from the culture that developed in Its people. As a community whose origins known as Fishermen man, farmer and hunter, so if they do not know herang Appabolang culture. Appabolang itself is the factor - factor into consideration Ethnic Communities Maybrat Imian Sawiat to build a house. Factors - these factors is the pattern of life, livelihood, knowledge of the natural environment, religion and belief. Until now this house pattern tends to persist, but the doubts will keeksistensiannya until 2025 because interest Maybrat Imian Sawiat west tend to develop the architecture rather than their traditional architecture, even as farmers and hunters who are still attached to their culture in maintaining certain values - values and forms - traditional form, because the whole society, nature and buildings have been integrated in the cultural values intact, but only as to know, because until now the tendency of people Maybrat Imian Sawiat in moderenkan expand their traditional architecture is not visible (lack of exploratory). Please note that the housing Maybrat Imian tribe is located in Palm forest natural area with nature are very hard. In this case can be illustrated that Papua's natural environment in general and housing Maybrat Imian Sawiat tribe known as the full nature of the mountain - mountains, valleys, steep cliffs, forests, bushes and hillsides. This will be a challenge for the home directly related to the homogeneous nature to survive, because in addition to adjusting to the influence of surrounding nature, as well as moisture problems caused by nature. The wind is blowing from the mainland at night can change the temperature becomes very cold air and rainfall of this area occurred during the year. This of course brings its own problems which is very important to note for the gardening farmers and hunters. The success or sustainability of this housing to survive until now, meant to prove that keterujiannya to anticipate climatic conditions of their environment. Ethnic residential toughness Maybrat Imian Sawiat its value - the value of community cultural climate influence the environment through indoor thermal comfort and safety from attack - attack can be achieved, until you feel a need to be maintained and interesting to write about.

Diffusion CHRISTIAN TEACHING AND THINKING THE HISTORY OF CHRISTIAN IN-MAYBRAT IMIAN SAWIAT PAPUA TEHIT

Diffusion CHRISTIAN TEACHING AND THINKING
THE HISTORY OF CHRISTIAN
IN-MAYBRAT IMIAN SAWIAT PAPUA TEHIT



By: Hamah Sagrim.

Abstract
This paper discusses the history of fusion between the teachings of Christian gospel with the indigo-inilai local Maybrat Imian Sawiat-Tehit and clerical role in creating it. Through this historical study, the author revealed that in early Christian history and modern periods are divided in their attitudes toward local traditions into two groups: conservative and inclusive. Conservative group seeks local tradisitradisi convert, while the inclusive teaching mengharmonikan Kirsten with local values. Such ideas are often discussed in the Church publki like. Besides that, the issue of modernizing the system of Christian teaching is also a topic of discussion in this paper. All play a significant role in the spread of Christians in the region Maybrat Imian Sawiat-Tehit Papua.
Keywords: diffusion, Christian doctrine, the local values, religious, conservative, inclusive.

A. Introduction Maybrat, Imian, Sawiat are three sub-tribes of bonberai tribes, namely that ethnic kinship systems patrilineal.1) Family of this nation, has a sense of history unique population distribution and "somewhat" mystical or full of stories and old mythology. 2) Area Maybrat, Imian, Sawiat-Tehit Papua initially homogeneous regions exclusively, with a very small area, but due to natural processes marked by kinship and marriage system and played system east of cloth, then formed a large area like this, with the territory or colonies that are distinguished on the basis of language usage tracks. For example Maybrat areas are regions or colonies jajakan language Maybrat, Imian areas are regions colonies jajakan or Imaian language, and Sawiat-Tehit areas are regions or colonies jajakan-Sawiat Bansa Tehit.

1. Patrilineal kinship system into Maybrat Imian Sawiat kinship can not be separated from Portuguese patrilineal historical factors that go into this area. This system brought by Seeker of spices in the Exploration of the Portuguese nation, then the merchants are using the Papuans as their messenger opas namely the Fak-Fak.
2 There is no bomna customs and bomna history, customs bomna told about indigenous issues Maybrat, Imian, Sawiat-Tehit, while history tells bomna historical problems associated with the Maybratan, Ke-Ke-Imianan and Sawiatan-Tehit. The first residential occupancy by a clan or village keret is, and until now recognized as customary rights of their culture. At the beginning of kinship clan runs a natural life, then due to increase in the number of individuals and the formation of areas of new kampong, the village was declared as a system of government. According to the search history that we've done, the village originally formed by the accumulation of the three settlement process established in the community Maybrat, Imian, Sawiat-Tehit, namely keret, hamlets, and kampong. In keret settlement, the Maybrat, Imian, Sawiat-Tehit live simply and do not live in groups with other kelen as kin or relatives keret clan, which just after the village community formed a small group of close relatives clan. Village community consisting of at least three groups named after the clan village settlement with relatives of clan leadership led by a landlord (tabam-weight ra) who is the owner of the rights of indigenous leaders are weight-captain, and only then Village. Kampong is the smallest social group Maybrat, Imian, Sawiat-Tehit, which has a system and its own leadership structure, the head of kampung. Someone who as head of the kampong at the time was someone who understood the several languages, and scholars, in which power is integrated with one another in the deliberation and consensus. Existence of the village government is not functioning due to be replaced by a system of village administration through the Law No. 5 of 1979. The system of regional autonomy in the era of reform concepts meenghidupkan back berkampong through Regulation No. 9 of 2000. However, various obstacles and problems surfaced due to the lack of clarity in the concepts that turn kampong.
Judging from the aspect of the customs, people Maybrat, Imian, Sawiat separated by two camps, the camps under the rule of one weight (King) and one faction under the authority of Master. Weight (king) tend to run a traditional system rather conservative, while the Master is more democratic. This traditional second born in the dynamics of conflict keadatan, government and religion in society Maybrat, Imian, Sawiat. Nevertheless, both camps are still in a unit Maybrat, Imian, Sawiat, and as a formulation Maybrat, Imian, Sawiat plurality of socio cultural practices.

B. History of Christianity in Maybrat, Imian, Sawiat.

Maybrat, Imian, Sawiat, based on sosiografis consists of two regions namely, Tehit and SFA, each having the structure of language typology and different but the same religion. Tehit region is a region located geologically in the coastal area with people's livelihoods as fishermen, while the SFA is located in the mountains and the fertile agricultural area with a population of livelihood as a farmer's eyes.
1. Constellation Tehit in Religion in Maybrat, Imian, Sawiat.
In the spread of Christianity in Maybrat, Imian, Sawiat, meaning Coast region
important to be studied and used as the basis of history, since the arrival of Christianity in Maybrat, Imian, Sawiat, did not escape the process of economic interaction between Portuguese traders who came through the Fak-Fak to find spices and birds of paradise that introduces some glassware materials as an increase of Economists native (Tehit 1958) In addition, coastal areas including metropolitan areas because of the lane and transit transportation of foreign economists. Cultural and religious contacts more quickly accessed and accumulated by Tehit community. In the spread of Christianity in Maybrat, Imian, Sawiat, coastal areas or the central region Tehit a Christian development. Information on this history can be traced through the religious carriers that come through the river kaibus Tehit by evangelist named Yotley, Matatula and accompanied by the Rev.. J. Wetstein, which they combed the area Maybrat, Imian, Sawiat-Tehit, through kaibus river Tehit coast, they spread the Christian tradition Maybrat, Imian, Sawiat-Tehit, which is a tradition which takes time to learn it well. Which is primarily studied the local language, which is studied by means of two-way understanding untuki educated native Dutch language, and besides that, they also learn the native language of the local natives. The spread of Christianity by the method of dealing directly with the natives. Ev. Yotley, Pdt.Wetstein do Matatula and persuasive approach and carefully tried to apply in the lives of indigenous Christians in the region Maybrat, Imian, Sawiat. For example, Tehit, Ev.Yotley, Matatula and Pdt.Wetstein has taught the gospel to the Silla Safkaur who never listened to gospel, which didogmatisasi with Christian theology that human beings are obliged to begin work by saying the name of the Lord Jesus Christ as the guide as a layman in this Christianity keep winning, then Jesus Christ is described as the Savior and the Father of all the blessings and grace from him all activities must beg his guidance and blessings from Him in doing something.
This persuasive approach developed and responded to by the community Maybrat, Imian, Sawiat-Tehit, making Ev.Yotley, and Rev. Matatula. Wetstein more free to spread the Christian religion with the established church marked to disseminate religious knowledge further. This was originally the Christian religion began to establish formal education as lebaga SD YPK, as the transformation of public education media
Maybrat, Imian, Sawiat. Among the SD YPK, many people change Maybrat, Imian, Sawiat, become an educated person, which of the various circles of society to study the formal education. Christian has made a change that had a major influence in the region Maybrat, Imian, Sawiat Papua, although the institution was founded by Christians with a vision founded on the Christian mission which was followed by a community Maybrat, Imian, Sawiat, to Christianity in their area.
Impressions and Christian endeavor can still be seen in the local area such as Bethel Elementary YPK Sauf which until now still used as a formal educational institutions.
In the area Maybrat, Imian, Sawiat, many lined primary schools named YPK plus names that match the build regional origin. In daily practice, schools and churches filled with tesebut
worship activities (worship of the eucharist) by penginil and Sunday School teacher. Each month of December, this settlement looks so crowded visited by locals who wander away to do a ritual or joint natalan which has mentradisi.

C. Role in the spread of Christian evangelist
1. Christian Early Stage in Maybrat, Imian, Sawiat, Papua
We observed that the spread of Christianity in any society, including the Maybrat, Imian, Sawiat, spread through three stages, namely; through trade as a first step, and sending, (Catholic) as the second stage and the distribution of delegates Pure evangelist (third stage) .
The first stage is, through the traders. This stage, the Christian gospel is not so publicly introduced to the people Maybrat, Imian, Sawiat, about the basics of Christianity as a religion adhered to. Because at that time, the search of spices and VOC traders do the prayers of the closed nature of their personal and engaging host who has had their homes temporarily staying. Although this stage is very close and personal, but at least have to involve the family in the house so it was assumed that Christianity had heard Maybrat region, Imian, Sawiat, in the century.
The second stage is the stage where Catholic missionaries began pengutus-menjangkaui missionary to the region Maybrat, Imian, Sawiat. This stage has been successfully infiltrated by Maybrat open to the public, Imian, Sawiat, with the worship of the eucharist and clear. This second stage is the first stage where Catholics had menjangkaui region Maybrat, although now embracing the Catholic religion is only a few people are coming from Aifat, Mare, Karon, Snopi and surrounding areas. They are from the tribe Meyah and Meymaka. This tribe was the tribe of Maybrat tribes.
The third stage is the stage where the international communist movement began to map the coverage area for preaching the Christian gospel. This stage is well done and successful to date. GKI was able to infiltrate the interior region Maybrat, Imian, Sawiat. At this stage is generally known to Christians by Maybrat, Imian, Sawiat, namely the Middle Ages to the 18th. evangelist who has successfully spread the Christian doctrine is Ev.Yotlei, Ev. Matatula and Pdt. J. Wetstein. In the late 18th century people Maybrat, Imian, Sawiat, starting along the pillars of faith and Kristen.Dalam this stage, the dominance of the introduction of Christianity permeates people's minds start Maybrat, Imian, Sawiat, as bombaridir barrage that struck a fragile bulwark of Where Christians firmly say that evil is a sin it is a prohibition that is the problem of punishment and divine retribution for human deeds done. Pastors or evangelists introduce religious laws of his followers. At this stage, the eucharist, the church began to grow and become a trend exclusive to adherents. Meanwhile, the study on the spread of Christianity as a holistic teaching and was once a concern, including the development of education. before the reforms in the region Maybrat, Imian, Sawiat, many people Maybrat, Imian, Sawiat, focused on their traditional theological tradition of the wiyon-wofle regarded by Christians as classical and pagan, which focus on rote teaching as doctrines the nature and fasting as well as closed and the sacred in education. Christian practices and customs in wiyon-century wofle powerful influence wiyon-wofle expressly so that is still happening and syncretism and the pursuit of Christian believers began mendogmatik with the weight of influence strategy is to release wiyon-wofle. This condition occurs because Christians came with software. In addition, Christian literacy more widely used by the evangelist, while wiyon-wofle use as a magical literasinya which is also used by its leaders, (wiyon Ra-na wofle). It is thus that the doctrine wiyon-wofle emphasized the importance of literacy in botgif wiyon-wofle used for magical interests than the interests of the modern scientists at that time. Short bo-wofle Tgif wiyon greater emphasis on magic than science; ecstasy than the experience of law provisions wiyon-wofle. The most important institution is wiyon-wofle loose commitment-commitment, but the exclusive focus of an individual who is considered almost sacred, and often creates indvidu cult. Condition wiyon-wofle law causes wiyon-Na Ra or Raa wofle bam-Na tmah often play multiple roles. Besides the religious leaders (tradition), ra-na wiyon also believed to be wofle healer, psychic and so on. The followers believe that literacy is controlled by wiyon-Na Ra wofle can be used as a magical power. Wiyon-Na Ra wofle often visited by his followers not only associated with religious issues, but also about issues kemagisan. In that role wiyon-Na Ra's wofle cult, as was the case at that time and until now it is still there and although it is still done in private. A wiyon-Na Ra have authority wofle in an initiation ceremony and usually cult as a "saint" in the wiyon-wofle. Associated with the entry Krisren. In the late 18th century can be called outreach movement of Christian souls among Maybrat, Imian, Sawiat. Outreach group called the soul known as a missionary evangelist, or better known as a conservative missionaries. The conservative view that the Christian community among Maybrat, Imian, Sawiat, still a mixture of a syncretic customs with Christian teachings. This requires the purification of Christian doctrine, called the puritanical. Puritan movements directly or indirectly into the embryo of the Christian nationalist movement, which until the 19th century occurred Christian streams of repentance that mentioned his repent people. The people repented they may have released all their traditional eucharist and hearts to focus their lives on the Christian gospel.

1. Puritanisasi
Driven by the GKI and Christian conversion in the records of our observations about the Christian history in Maybrat, Imian, Sawiat, a nationalist movement embryos belonging to the Evangelical movement. GKI puritans in the 18th century began to be a trend going ecclesial eucharistic before joining the Republic of Indonesia Papua. Have a double role of legal missionaries, namely as the perfect evangelist and spread the understanding of Christian doctrine in the midst of his people when he was about to do puritanisasi in Maybrat, Imian, Sawiat. The church also has a major role in shaping the nasip PEPERA people of Papua in 1969.
2. Modernization Phase
Modern is not defined as "Western components" but rather meant as setting the progress of science and science is rooted in religious values. Max Weber, Robert N. Bellah and Clifford Geertz, see religion as the inspiration of a humanization movement, science, culture and so on. Durkheim also revealed that sui generis religion, by Richardson describes as "felt whole" overall feeling "that was built by religion, that religion is present in any context, and used as inspiration by a human being who understands God to enlighten civilization. (Richardson 1967) Weber saw economic modernization was born from the Protestant ethic. Bellah also found that the political and cultural progress in Japan can not be separated from the sprit of the Tokugawa. In Indonesia, Geertz said, religion has to move towards independence struggle.
Modernization process carried out in two ways: First, through the injection motivation, and the second through think tanks revolution. The first way is more motivated by the progress of the outside world. In Maybrat, Imian, Sawiat, modernization of educational institutions is influenced by the education system outside of the century, which is mainly Dutch colonial education system. This system brought by the Dutch government and implemented in the formal education system Maybrat, Imian, Sawiat. Finally, there is renewal in the Christian education isntitusi Christian Education Foundation (YPK and YPPK), the classical, but always follow the changes in the education system, despite the reforms, the reform of the education curriculum to be Indonesianness Colonial. The second way is to inspire a revolution of modernization through think tanks, namely the idea of renewal of the Church who came from the thinkers of the Church who are not prepared to accept being left behind in the world arena. According to this group, dropping it could be overcome through optimization of understanding of Christian doctrine and Optimization Human Education. In view of this Christian modernists, dropping Christians in Papua is also Christian's fault, because the understanding of religion is not only spiritually but also physically must be considered. In
Moreover, the reluctance to accept a plurality as a storehouse of culture and nature, and make a difference as a confrontational method of exhausting. Alibatnya is going demolition of buildings of traditional initiation wiyon-wofle. This modernist group setting is not trapped in the thinking wiyon-wofle narrow, usually more interested in understanding balance wofle with wiyon-bo snyuk. Wofle is Wiyon-traditional pemahan keagaman to traditional wealth, while the Christian is deconstructed by the law in the lives of Christian Maybrat, Imian, Sawiat. These two have not found a good balance in eksotorik to esotorik. In this case, a more assertive of the group is to put Christian modernist Christians as ideology or social transformation pardigma in the midst of society. This task is finally done by the clergy or evangelists, but not all of the evangelist was able to run the mission, so the task is much taken over by groups of academics who are educated and pay attention to the Christians. This era in Maybrat, Imian, look at Sawiat Christian Modernization is understood as a paradigm shift in Christian thinking, rather than building a new Christian definitions but considered as a missionary. Viewed from the line of thought, the birth of this paradigm due to "unwillingness" of Christian thinkers of the Christians left behind in "merancah" social world, and the narrow view of Christian evangelists who only pulled from one side of the faith and spirit that the Christian idea of transferring to literasinya in the real world tend to be inhibited. In Maybrat, Imian, Sawiat, Christian modernization paradigm of thought is actually already appeared since the birth of a battering ram puritanisasi purification Ktisten understanding of Maybrat, Imian, Sawiat still thick with the initiation of culture. However, modernization is more developed as the Christian end of the 18th century along with the religious movement founded the Christian Education Foundation (YPK, YPPK) to build religious schools in the modern Maybrat, Imian, Sawiat. Christian modernization more emphasis on the formation characteristics of Christians to manifest the diversity of life in a real context. Therefore, the necessary instruction and religious education sisitem significantly to that goal. So in the early modernization, it is evident the institutional reforms and Christian organizations, such as the birth of SD YPK, YPPK, SMP YPK, YPPK, SMA YPK, YPPK, with modernist patterns and the emergence of the Christian platform organizations.
In Maybrat, Imian, Sawiat, modernization begun by changing the traditional education systems with modern education system that classical, licensed and have a curriculum. In Teminabuan example, people with ekolah teachers Teachers ie Dutch-educated teachers who become the embryo of primary school (SD). The school was very influential in Maybrat, Imian, Sawiat. At this time, there are two approaches is to build a community evangelist Christians, namely the approach and the approach to movement education. Educational approach is more focused on the ideational changes in the young generation, while the approach includes the establishment of the Church movement and the progressive Christian institutions.
Education is managed by the conservative evangelist or missionary has given birth at least thinking maps to Christianity in Maybrat, Imian, as well as a shift Sawiat Christian thought from wofle to wiyon-Christian modernization. The birth of modernist schools are not able to directly make Maybrat, Imian, Sawiat, not having vacuum system of thought wiyon-wofle initiation. Meanwhile, the evangelist in the Christian modernization is divided into two poles, namely the young evangelist and the elderly. Namely young evangelist Penginil-modernist and conservative evangelist, evangelist, evangelist usually have a view oriented, and they are influenced by the concepts of reform from outside. While the evangelist-old is surviving Penginil with the concepts of the past Evangelism and they also were often linked the initiation wiyon ideology-ideology wofle with the gospel, and still maintain the tradition-ritualization ritualization and rites of traditional teaching wiyon-wofle. The young evangelist was they who spoke with the sequence of the use of biblical literacy in the context of broader kehididupan, where Bible verses are not "locked in understanding" a petty and narrow. For the modern Christian missionary groups, religious realistically applied.
Religion is intended to empower the people as a whole. It must be admitted that in the early stages, the concept of modernization of education is not fully outstretched, because it is still constrained by the colonial system which only provides the opportunity for descendants are mengenyamnya weight. The schools in the Dutch colonial administration developed new moves with the theoretical education system and not equipped with skills education. As a result, when there is a change in market development, especially the economic system, society Maybrat, Imian, Sawiat, SR alumni difficult to follow these developments.

3. Phase Change
Schools founded by Christian conservative directly or indirectly have an influence on the community mentality Maybrat, Imian, Sawiat. First, the influence of religious education who gave birth to the evangelist and pastor. Second, the influence of the mentality that has implications for the lifestyle (life style) and ways of thinking. Influence permeates the birth of a movement which later
the embryo of the birth of the intelligentsia. In Maybrat, Imian, plane, many of the intelligentsia who were born from the schools there. Movement not only with religious beraikatan alone or skriptual orthodoxy called evangelism. This skriptual orthodoxy, took place around the end of the 18th century the region Maybrat, Imian, Sawiat.
During this movement comes from the uncertainty melilihat Trained in social change, economic, political and, moreover, the acceptance of modern schools in Indonesia by the public curriculum. This condition is increasingly marginalized Christian education early. Christians take part in social and political arena, at the present moment. After that, the Christian-organsisasi know many other national social organizations, and involve themselves further. There is not satisfied with the scientific, then the priest to find a way to organize so that their knowledge can be developed more widely. So get involved in the organization of the priest-orgnisasi that his platform is no longer a Christian, but it was nationalist. YPK with a growing number of students graduated with a modern school system have an established work. On the other hand, the education system YPK still stick with the existing system, still connected with studies textuality (skriptualisme) and have not moved away towards the development-contextual description towards textuality. Education system like this actually lasted long enough in a Christian civilization in the region Maybrat, Imian, Sawiat, and Papua in general, even in the conservative culture of Papua, there was no change in the education system Kristen.Kecenderungan conservative (spiritual orthodoxy) in the education system stressed on morality and literacy and less accepting of thought
radical. This happens because the Dutch colonial rule curriculum Most education when it was just a rote, so that does not encourage originality. The students are not taught to understand the radically new ideas, because the general public can not accept it. New ideas disturbing social order and endangering the public. In the conservative society of stability and social order
considered more important than freedom of expression.
This perspective shift continues. YPK curriculum system Indonesianness new breakthrough system that is different from the Dutch Colonial Christian education. Schools established under the name YPK or able to renew YPPK people thinking Maybrat, Imian, Sawiat. At this time, the evangelist or missionary received significant challenges of the modern priests. The thoughts of Christianity began to shift from classical to contemporary thinking, because social change phenomenon, has spawned a new reality.
To explain the new phenomenon would require the integration of science reliji with a strong spirit of Christianity. The changes are so rapid is less accessible by the area of religion, and community control was not a lot of plays. This condition not only felt in the community Maybrat, Imian, Sawiat, but the whole of Papua underwent the same conditions:
Evangelists and missionaries advantage is the ability to be present in the midst of the community at large, able to combine the mind keilmuanannya in common language, and able to build a real community strength and cohesive. But unfortunately not yet equipped with the device more transformative theological. The condition was caused eksisitensi ecclesial community less desirable, because Christianity has not transformative scholarship. As a result, YPK Schools, more YPPK survive in the rural community. Meanwhile, in urban, modern schools quickly accessed by the public, in line with the market economy system bergulirnya the human desire as the "engine" printing money, and skills to make money is more concentrated in the modern school. Authority YPK, YPPK began marginalized. The pride of a generation that has a high theology began defeated by the educated and have income adequate positions. This is traumatic social phenomena seen in times of change in Maybrat, Imian, and Papua Sawiat general.
Along with these phenomena, the tradition of Christian thought split into two camps, namely the tradition of the conversion of religious understanding and the international communist movement as well as Catholics. Repentance and the international communist movement in the more developed rural Maybrat, Imian, Sawiat to maintain a Christian educational system, while the modern understanding of Christianity developed in urban areas, defined by a pastor who can access the renewal and change. In the perspective of sociology, explained the changes that need to know the context of change, because change and the conditions before the change. Like it or not, transformative actors must have a holistic knowledge of the problems. At this stage, any change of thought can not be separated from the process of modernization. Thought Christianity was no longer in the classic Penginil authority, but began to move on intellectual academics. Transformation of this thinking has built two communities of religious thought, the community of classical and modern thought. Community classic thinking is more developed and applied by the evangelists in classic, in the church in the countryside by the classical evangelist. Semenatara group of intellectuals, more developed in urban areas.

D. Transformational Theology
Transformative theology states that reality is not only read by Christian glasses, but also viewed from the side praksisnya. In essence, there is a dialectical relationship between the Christian ideal and the reality. The goal is to change the facts in accordance with Christian ideals. Transformative theology tries to understand the holistic orthodoxy. Reality, phenomena and facts must be resolved or brought to the arena of Christian ideas. In the same context. However, the inability to describe such orthodoxy has made Christians in the noisy turmoil terpetiemaskan social reality, so that the Christian presence before us like a "monument of stone" carved finished, just as a historical fact that very menumental.
The tendency is to be understood and lived out by Christians, so Christians are not confined to the pettiness and narrowness of the Christian understanding itself. Christian literacy must be translated into reality, not stored in the "glass house" narrow understanding. When Christians floating literacy in the narrow sense, the Christian will be visible in the trust and the understanding that exclusive, which is then translated by the world vulnerable to outside as fundamentalism groups.
In transformative theology, Christians are expected to theological mendialogkan into reality. This is especially needed rationalization understanding of Christian doctrine. We think the rationale may be very closely related to modernization, therefore modernization is a must for Christians, because it very closely with modern science. Mugkin Gospel as a paradigm, with the intention mode of thought, modes of inquiry that is expected to produce modes of knowing, in which the Bible as the construction of knowledge. Based on this paradigm, underdevelopment and backwardness in terms of Christian civilization caused by a mistake in placing the Christian Gospel as a source of vast paradigm.
How to view the above has given birth to two Christian thought, namely;
Their backgrounds conventional Christian tradition of science and those trained in the Western tradition (modernist). Both did not differ in the peel of theology. For conventional Christian circles, as the science of kalam theology with the sense of a discipline which studies the science of divinity, is abstract, normative, and scholasticism. As for the second stream is more to see theology as an interpretation of the divine reality in perspective, more empirical form of reflection. Based on this paradigm constellation, transformative theological thinking Christians are split into two, the first thought which does not accept external reality, modernization always diidentikan with the West, so refrain from the modern mainstream. Second, the intellectual who can receive the modernization as a reality that must be illuminated with transformative theology, which was built by strengthening the Christian paradigm. To understand the gospel, first, assess and understand the situation or setting the historical problems, whether specific maunpun the macro. Second, menjeneralisasi answers found, so the paradigm is often stated.
This is where it was, keterujian Christian intellectual in explaining Christianity as the religion of civilization. Unfortunately, it was not much keterujian proved that Christians still are in a faint color of progress.
Clash-clash can not dielakan, because of the other one with each other as the true thoughts. Flow - the flow of theological understood by Christians are vulnerable to conflicts of justification. This seems to be a transformative theological reason for the slow adoption. Christians in Papua still caught in the conflict claims justification flow. This very "tiring" of Christians in the region Maybrat, Imian, Sawiat, Papua itself in at the front. Flow and organizational differences for example, causing them to split the building eucharistic worship sistemp civilization. While rapid changes in reality and offers a variety of phenomena.
In the archipelago, the delay of this transformative theological articulate influenced by factors in addition to the above is also strongly influenced by the dominant orientation and the law that was built to rival the other religious neighbors. Law has not built sometimes reasonable balance between the empowerment of the inner mind, more
take lots of routine worship weekly, while social service widely terkesampingkan, so that the Christians left behind in the economic, political, and cultural education. At the same time, there is a separation between worship with the reality of life. Worship is understood worship, fasting, praise and thanksgiving, while the set of economic, political, cultural, education and so on meaning rather separated from the wider worship.

E. Thinking Christian revivalism in Maybrat, Imian, Sawiat.
1. Local tradition
Local traditions often used as media in Christian worship, like Tifa, bamboo flute as a medium which is used as a tool of worship in Papua and Maybrat, Imian, Sawiat by local classical evangelist.

INDONESIAN TRADITIONAL TRANSITIONAL COMMUNITY IN CULTURE consumptive

INDONESIAN TRADITIONAL TRANSITIONAL COMMUNITY
IN CULTURE consumptive

By
hamah sagrim

Indonesian society today as people who are in transitional circumstances. They now are moving from a traditional agrarian society filled with nuance spiritualistik towards modern industrial society is materialistic. Amid the people of Indonesia, the color of a society, has been felt in the heart of community life, although the traditional agrarian life style is not disappearing altogether. In the terminology of this state of Indonesia, categorized as a society are moving from a society full of organic solidarity. In this condition, may appear the phenomenon of cultural turmoil at the individual level and social level.
The phenomenon of turmoil like this would not be here, nor was there, not in the traditional culture that has begun to left nor in modern culture that are created. Because people of Indonesia who have adopted much of consumer culture, so to survive and hold fast to traditional life is no longer possible, because it was considered unsuitable and outdated, but for overall menginggalkannya also impossible, because the model of the new world of life was not so clear the system of Indonesian society ideas clearly.
Under such circumstances, a society tends to Indonesia menmungut cultural symbols adopted the new world of bits and pieces, and while it was also selected as a traditional symbol that is to be maintained. Indonesian society today seems to adopt the cultural systems that together, although generally only taken cultural elements that are considered useful only for certain purposes only. Cultural elements are taken and defended it more likely contains shades of material (material) compared with the hidden meaning behind the cultural elements that, as a result, some elements of foreign cultures that place of origin is seen as something that had to be abandoned, was in Indonesia may even be a part of the new life of the community lived.
One of the characteristics of consumer behavior is the tendency of traditional Indonesian society to consume something that they did not really need it, but more because they feel needed. Goods consumed is no longer owned by substansialnya function, but more emphasis only on the symbolic meaning attached to it. Here the function it has turned into something that has a symbolic meaning that may be related to social status, feeling more valuable, or simply trapped in primary culture. Therefore, Indonesia is often seen in the community which considers that the more rare and limited production of an object, the higher the significance attached to it simolis. So Indonesia's traditional society is now seen increasingly has shifted from giving stuff to make the symbol. Outside aware, Indonesia's traditional society has become increasingly colonized by the product developed countries and increasingly teriring on behavior seemed to change consumption and social culture of traditional societies tend towards negative indonesi.

 Future Challenges
Our discourse about it, we have long been carefully observed that it is true, the symptoms of social change in the culture of Indonesian society that tends towards the negative. This can be seen from the various statements and information and the current direction of movement of desire that looks we see. Awareness of the weight of the challenges faced by Indonesia in the future people really termanya keenly felt today. Competition will be more severe with the opening of the Indonesian people from the outside world. It required, among other human beings have a sense of high self-confidence, discipline, resourceful, creative, have initiative and the principal, to face challenges that do not light it. The Indonesian people must move from a position as consumers become producers. Of statements based on our observations, it appears some circles wanted such a change. The tendency toward change in culture as can be witnessed today, is certain to be a serious obstacle in efforts to continue development in accordance with the ideals of independence. Therefore, becomes a challenge that is not lightly to find and concocting a recipe for Indonesian people do not get too far with the trend that is happening.
In a single human being who can answer the challenges of the future, it's not an easy job. Necessary strategy to dynamically menjgkaji return values of national culture that can be used as tools to face future challenges. The concept of inheritance for high values of this became a political slogan of our culture, must be re-examined. Inheritance of cultural values must be understood as a complex process and not simple, because it involves all dimensions of the dynamics of community life. It is worth also to realize that there are constraints that require precision in the process of inheritance depth value.
The first constraint is related to the determination of the values that need to be inherited, which according to the challenges faced by Indonesia in the future. The Indonesian people who have hundreds of ethnic groups with different cultural value system has its own culture. Will be the bulk of work is not easy to determine which values will be inherited.
The second involves the "Agent" is a duty to pass on the noble values it. Is "agent" who will inherit a value in itself to understand the true benefits of cultural values, and meyakinkininya. To believe in 'something' that deserves to be inherited. This can only be proved by the attitude and behavior of the "agent" itself. If the inheritance is the only advice that never manifested a satisfactory outcome. Deserves to be understood that inheritance is not enough value in the rhetoric and the like that. Inheritance value will be easier to do if accompanied by the practice of life. This is where the importance of implementing the law (enforecement low order) in the practice of public life, but the trend in government emenetapkan new laws against many of the values of a culture of wisdom, such as Pornography Act which seems to make people nervous because almost abandoning cultural values so pall.
Third, the process of globalization we have felt the pulse in the direction of the Indonesian people's life, but has formed the cultural patterns of society leading to a relatively same idea (Borderless), but also has given rise to a wave of opposition in some communities. Will be the emergence of social groups only by their own value system, a reality that can not be avoided. This led to cultural values will have inherited a variety of responses also, and even likely to be different from one community to another group, and maybe this could interfere with the integrity of the nation.
Of course there are other constraints that accompany the transmission of cultural values. Such as Determination Act - Act that contradict or lead to the elimination of the culture, setting daera rules (regulations) which also points to the set tends to lead to the elimination of the culture. This for us is a discrimination and neglect of national culture. Indonesia will be seen not to have known something "special" which is the pride in the future. These constraints need to be on the agenda to be discussed seriously by all parties aware of the challenges of the future of an increasingly coherent and complex. As a final note, have a saying distir contains the nation's cultural values that we need to serve as a reflection in an effort to inheritance value. Proverb that says "all phony keujian, life people do not believe". Paternalistic culture that thicker basih Indonesian society needs ideals of their leaders, whether leaders at lower levels and at the top. By modeling the negative elements in the development of Indonesian culture would be tackled and can be directed to a certain culture to welcome the globalization process that has started to feel the pulse in the pulse of the nation.
The dynamics of change cultural values that are rapidly taking place in Indonesia that can be seen from the reflection of the social life of Indonesian society today, that the various attitudes and social behavior is going on in life leads to anxiety over. The practice of life that no longer refers to the traditional values that had been seen as the basic pattern of social behavior have undergone a shift. Solidarity escalation of social mobility which has led to increasing contiguity between the various ethnic cultures more intense. Social contacts between ethnic increasing but can lead to increased social tolerance, but it can also foster conflict triggered by social exchange (social exchange) are not going well. Along with that, pelbagi social phenomena also accompany the process of change taking place.

WHY DO WE HAVE TO THINK ABOUT WIYON-WOFLE VIEWS WITH THE RIGHT?

WHY DO WE HAVE TO THINK ABOUT

WIYON-WOFLE VIEWS WITH THE RIGHT?

by

Hamah Sagrim

What arises in our minds when we think of God? Is the most important thing for us. Thus contained in the minds of the mind wiyon-Na Raa wofle when they think wiyon-wofle, is a most important thing for them. Human history shows that a community can not rise higher than his religion, and spiritual history of mankind clearly shows that there is no religion greater than the idea of God. Is it abject worship or not, depending on high or low view of God held by people as adherents.

Therefore, it is always the most important issue faced by Raa Na wiyon-wiyon-wofle is wofle themselves and most importantly for a wiyon-Na Ra wofle not just what was said or done at certain moments, but their opinions about wiyon -wofle, opinions are much in their hearts. According to the psychological law, which is a secret, people tend to more resemble the image of God according to the idea of man himself, this is for Wiyon-Na Ra Wofle, they also tend to be more like the picture of wiyon-wofle as their ideas. Maybe this is not just true of individual Christians nor even just to a wiyon-Na Ra wofle own, but this also applies to Christians and Ra-Na wiyon overall wofle a church or a church. K'wiyon about the church or wofle baseball, the most obvious is the notion of wiyon-wofle, as well as the most significant message is what is said about wiyon-wofle or what is left without saying because often what is not said is that it more eloquent than what was said. Wofle baseball K'wiyon not be separated from what is expressed by wiyon-Na Ra wofle in his testimony about wiyon-wofle.

If the wiyon-Na Ra wofle we can draw a complete answer to this question; what comes to mind you, if you think wiyon-wofle? So for sure we can predict how the spirituality of people Maybrat, Imian, Sawiat, wiyon-Na Ra wofle in the future. If we can find out exactly how the minds of religious leaders wiyon-Wiyon-wofle about Wofle (God) is wiyon Raa-Raa Na Wofle and tmah bam-Na, then we can predict with fairly accurate wiyon state-wofle theology.

For people Maybrat, Imian, Sawiat, can not diragukanlagi that the greatest minds of wiyon-Na Ra is wofle-wiyon thoughts about wofle and words that mean the most in wiyon-wofle language is the word to express wiyon-wofle with divinity -- snyuk bo. According to wiyon-Na Ra wofle, a thinking and speaking skills (watum) is a divine gift, for men and wiyon-Na Ra wofle. Wiyon-Na Ra wofle closely related to the Lord, who conceived as wiyon-wofle and can not be separated from him. Immense significance that the first word is the word: in the Biblical record, the word was with God and the Word was God. So in faith believe to wiyon-wofle states that; bo Tgif together with wiyon-bo wofle and Tgif is wiyon-wofle. Wiyon-Na Ra wofle holding this secret and they can speak for wiyon-wofle been talking to them, because according wiyon-Na Ra wofle in wiyon-wofle words and ideas can not separated.

It is important for wiyon-Na Ra wofle that their ideas about wiyon-wofle as close as possible to the situation wiyon-wofle (God) the truth. Compared with those who do not mind really about wiyon-wofle, the statement of faith wiyon-Na Ra wofle has hardly any meaning, if they are real ideas about wiyon-embedded wofle far behind wiyon-religious understanding those who do not wofle conventional and perhaps to explore and express them, and they really could not find a reason that does not mean it. Wiyon-Na Ra wofle said that they would be able to see what they believe about wiyon-wofle, they only bother with investigating the circumstances of their own self-bol kwiyon in wofle.

Maybrat people's views, Imian, Sawiat, saying that their God is conceived as a wiyon-wofle basis not only of theology wiyon-wofle systematic, but also of life-wiyon practical wofle (wiyon mber). This is very important to worship them, just as important as the foundation for building the temple of God - k'wiyon-bol wofle; if the foundation is not adequate or are not perpendicular, then sooner or later the building would collapse. I believe that almost all errors in doctrine or failure in implementing wiyon-wofle ethics and Christian ethics, when the investigate, will it proceed from a less than perfect view, and less precious about wiyon-wofle and God.

In my opinion, this view of the wiyon-lasim there wofle the mid-nineteenth century was so down and lost so far below the glory. For people Maybrat Imain Sawiat and wiyon-Na Ra wofle, actually it is a moral decline. Wiyon-Na Ra wofle said that although all the issues in Heaven (Sappho sawro ro) and all the problems on earth (ro tabam Sappho), does not mean anything compared to the question of wiyon-wofle (Sappho wiyon ro-wofle) - confidential The LORD is so big. Wiyon-Na Ra wofle have the right beliefs about wiyon-wofle, which they will be exempted from various kinds of problems are temporary, because he immediately could see that somehow all the problems she experienced was not so annoying for a long time. But even if the load is doubled when it might be removed therefrom and for wiyon-Na Ra wofle, a great burden and eternal will hit them with heavier and more damaging in the final trial compared to all the trouble in this world are spliced together. Great burden was their duty to their God-wiyon all wofle and their behavior. In that obligation, the duty-wiyon Raa Na wofle to immediately and forever love God - Wiyon-Wofle with all the power of the soul and the mind to obey him completely and serve them in a way that can be received. And when conscience wiyon-Na Ra wofle have worked hard had told him that he was not carrying out these things, if it has since graduated from wiyon-Ra wofle there and had done something wrong because that rebelled against wiyon-wofle, such that any an inner pressure of self mepersalahkan it may be too heavy to bear.

As is the case, the gospel can lift the burden of destroying the people who believe in the mind, can give beauty to the already shattered, and meets a depressed soul with praise. But if people did not feel the pressure of that burden, then the gospel to him does not mean anything and if he can not see that God is high and noble, he will not erasakan burden and suffering. Low view of God, it destroys the gospel. Perhaps because the human heart that tend to sin and the sins of the form that is more severe and hated by God is rebellion against God.

A principle that is attached to the self and the Lord God of evangelical wiyon-wofle, they each hold the same beliefs about what the nature of their God-wofle hate wiyon Ra-na wiyon who rebelled against him wofle to the Lord even evangelical, God also hates people who rebelled against him. A God who is the shadow of the heart that has sinned certainly not at all resemble the true God. Didalan book of Psalms, the Lord said to the bad guys so; you thought that I was one like yourself? (Psalm 50:21). This certainly is a big insult to God Most High, while wiyon-wofle, said people are entitled to come to me, interact with me, entering sacred space, are people who do not rebel or adultery against me because before wiyon-wofle always called, yron, yron, and yron (eternal, everlasting, eternal), so that there is in God's sight before him injilin which the Cherubim and Seraphim continually shouted, holy, holy is the Lord of hosts.

Let us be careful to recognize that religions have, do not let that dogmatics of a particular religion we so hated mendeskritkan religions other, we actually know each other and each religion is the core of a good religion will be seen from the treatment of adherents, views from the fruit, and the results, note the tree and the quality and value.

The wrong notion of God would soon destroy the religion who subscribe to that notion. The long road of life from the people of Israel clearly state this and the history of the church to strengthen the statement. Maybrat the historical record, Imian, Sawiat, winding also said the same thing. So the church was essential to have a high concept of God, because if for whatever reason, that concept into decline, the church in worship and moral standards also fell with him. For any church including wiyon-wofle, the first step in the decline began at the church released a high view of God.

In Maybrat, Imian, Sawiat Papua, before wiyon-wofle theology began deteriorating, there is damage to terlebihdahulu simple theology, but it is the basis of wiyon-wofle destruction. Obligations of the most severe and must be shouldered by every religion, mystical religion, religious reformer, western religion, tribe or religion is to purify and elevate their concept of God who was also in accordance with their respective church and in all the prayers and efforts of each religion, it must have major value. The greatest service which must be done each subsequent religious superiors to pass on their generation in the concept of God is great, firm, and intact as we received from our ancestors from generation to generation the past, namely the history of their religion. This is something precious to the religious adherent compared with works of art or science and scientia.

Lord and personality

Lord and personality

by

Hamah Sagrim

God who is already known by every man in the tribe of Religious beliefs, but regarded as an idol by which modern religion modern religion also worship Him who is perceived as the ultimate reality of all religions tribe.

Because God could not have dijangkaui by the human mind, and God is also perceived differently by different groups of people throughout history, which claimed it as their own. This book is straightforward and clearly describe God and God's attributes that have been studied by mirib all religions, especially Christianity and Wiyon-Wofle, but people are still in limitations make them wrong to perceive the true God, so that always makes a difference about God that He (God) just as the property of their religion and other religions are not, or God only belongs to this tribe and other tribes are not, or a descendant of the Lord is not from other descendants. In fact, God is the person who is not religious, he also does not have tribes of the nation, he did not diperanakan, and he also does not come first - the proposal originated. Everything that exists, including religion, ethnicity, human, and so forth originated from God, and He alone was in all things that. In this book, I try to examine why people idea Maybrat, Imian, Sawiat, Papua, which look as Wiyon-God Wofle growing, changing, and the interplay of those traditions which diparalelkannya with ideas about God in the biblical tradition derived from Jews, Christians, and even Islam, and Buddhism, which crossed the various phases of its history until the present century.

Through this book, you will know the secrets of traditional theology tribal Maybrat, Imian, Sawiat, Papua (Wiyon-Wofle) that paralleled the Christian theology in the Bible. Secrets contained in this book, reveal the secrets of the tabernacle (k'wiyon-bol wofle), the division of the chambers of the tabernacle (k'wiyon mato credit-bol wofle), function space, and the task of Imam (bam-Na Raa Tmah ) and the Apostles (Wiyon-Na Ra Wofle), the properties Wiyon-Wofle, and Tools-Tools. This book as a reference to the religious people to make sense of God correctly.