MANAZHIM
Jurnal Manajemen dan Ilmu Pendidikan p-ISSN : 2656-5374 e-ISSN : 2656-0216 Terindeks : SINTA 4.
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https://doi.
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36088/manazhim.
Learning to Live Together: How Does Multicultural Education Build Religious Tolerance in Fakfak.
West Papua? Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi Universitas Nurul Jadid.
Indonesia iahhamid@gmail.
hilmasfiyah99@gmail.
Abstract The multireligious community life in Fakfak.
West Papua, is an important reflection of how local cultural values can support religious tolerance in everyday life.
This study aims to examine how multicultural education shapes and strengthens religious tolerance in Otoweri Village.
Tomage District.
Fakfak Regency.
The method used was a qualitative approach with a case study through interviews, observation, and documentation.
The research results show that community involvement in interfaith activities such as mutual cooperation, community discussions, and joint celebrations of religious holidays demonstrates a strong collective awareness of maintaining harmony.
Children are also actively involved in interfaith interactions through games and group learning activities, demonstrating that the value of tolerance is instilled from an early age.
The local cultural concept of "One Stove.
Three Stones" has proven to be a key foundation for strengthening social ties between religious This research demonstrates that locality-based multicultural education can be an effective strategy for building harmonious and prosperous Keywords: Local Culture.
Multicultural Education.
Religious Tolerance.
Community Harmony.
Interfaith Interaction Volume 7.
Nomor 2.
August 2025.
https://ejournal.
id/index.
php/manazhim Jurnal Manazhim is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.
0 International License Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi
INTRODUCTION
Fakfak Regency in West Papua Province is known as a region that upholds the values of diversity through the local philosophy of "One Stove.
Three Stones", which symbolizes harmony between Muslims.
Christians, and traditional elements (Bariki et al.
This philosophy is not only a cultural identity, but also a symbol of a long-standing practice of living together (Rio and Mannion 2021.
Berry 2.
However, contemporary social dynamics indicate serious challenges to these values.
The Forum for Interfaith Harmony report noted an increase in religious-based social friction, particularly among the younger generation (Wulandari 2.
One of the causes is the lack of meaningful interfaith meeting spaces and the spread of intolerant narratives through social media.
Schools, which should be spaces for strengthening the values of diversity, sometimes reinforce identity barriers through teaching materials that are insensitive to local contexts.
Therefore, studying multicultural education practices is crucial to strengthen the foundations of tolerance in a more structured and systematic manner (Aderibigbe et al.
Sakall et al.
Hefniy et al.
The phenomenon of interfaith social tensions is also evident in Otoweri Village.
Tomage District.
Fakfak Regency.
Several public facility development programs, such as clean water wells and community meeting halls, have been delayed due to differing views regarding religious symbols.
As a result, the community experiences a decline in quality of life, including children who have to travel longer distances to school due to limited access to water.
The main causes of conflict stem from weak village deliberation forums and overlapping land distribution between clans with different religious backgrounds.
This conflict is exacerbated by the absence of a structured interfaith resolution approach (Rosario 2024.
Driessen 2.
A solution is needed: school- and community-based multicultural education programs that facilitate interfaith dialogue, mediation training, and the integration of local values into learning.
This approach is expected to provide a compromise in strengthening social cohesion at the grassroots level.
Studies on multicultural education have been conducted by several researchers, both internationally and nationally.
It has become a primary reference in formulating the five dimensions of multicultural education: content integration, knowledge construction, prejudice reduction, equity pedagogy, and empowering school culture.
In Indonesia, research on the integration of multicultural education into the elementary school Volume 7.
Nomor 2.
August 2025 Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi curriculum in Yogyakarta found that learning strategies that value diversity have proven effective in fostering empathy and tolerance in students (Mariyono 2024.
Setiawan et al.
In addition, studies in Aceh reveal the challenges of multicultural education in a religiously homogeneous environment, where tolerance is more difficult to instill due to the lack of direct interfaith interaction (Lalita.
Zakiah, and Haikal 2024.
Pradana.
Puspitasari, and Sari 2.
However, no research has been found that specifically examines multicultural education based on local wisdom in areas that socially already have a tradition of tolerance, such as Fakfak in West Papua.
This research is novel in two main aspects: .
the location context, namely the Fakfak community who practice the value of "One Stove.
Three Stones" in religious life.
the approach, namely exploring how multicultural education is not only taught in schools but also practiced in social interactions based on local culture.
Previous studies on multicultural education in Indonesia have extensively discussed the successful implementation of inclusive models in Java and Maluku.
Exploring inclusive school practices in Yogyakarta (Widyastuti and Haryanto 2023.
Lalita.
Zakiah, and Haikal 2.
, while examining the role of local wisdom in forming inter-religious tolerance in Ambon (Jusni.
Fonsyn, and Ahtiainen 2023.
Rasyid et al.
Meanwhile, in West Papua, most research still focuses on agrarian conflicts, special autonomy policies, and the role of religious elites, such as research in Manokwari.
Few studies have specifically examined the relationship between multicultural education practices in schools and the development of tolerant attitudes in rural communities like Fakfak.
Therefore, this study offers novelty in the form of mapping interfaith interactions in schools and communities and analyzing changes in social attitudes as a result of multicultural education based on the local value of "One Stove.
Three Stones" (Mosqueira and Carbonelli 2025.
Pamungkas and Indriasari 2.
This research has high urgency, both locally and nationally.
Nationally, the increase in the potential for religious-based conflict indicates the importance of strengthening tolerance from an early age through education (Zakso et al.
El Iq Bali et al.
Fakfak, as one of the oldest multicultural districts in Papua, also has great potential as a pilot model for education-based tolerance development (Ramdlani et al.
Albertus Fiharsono 2.
However, the lack of empirical data measuring the effectiveness of multicultural education in this region has led to policies often being reactive and noncontextual.
This research is expected to provide a scientific basis for developing a MANAZHIM: Jurnal Manajemen dan IlmuPendidikan Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi contextual and applicable local content curriculum, which can be used by stakeholders in the educational, social, and religious fields.
Thus, the contribution of this research is not only academic but also practical in supporting inclusive and peaceful social development (Perrella et al.
Chankseliani and McCowan 2.
The purpose of this study is to understand how multicultural education practices can shape attitudes of religious tolerance in Fakfak Regency, particularly in the Otoweri area of Tomage District.
Specifically, this study aims to: .
map the forms of interfaith interactions in school learning activities.
analyze internal and external supporting and inhibiting factors for multicultural education.
formulate a multicultural education model appropriate to the local context of Fakfak.
The primary focus of this study is the formal and non-formal educational processes that occur in schools and communities, using a descriptive qualitative approach.
Data collection was conducted through interviews, participant observation, and document analysis, involving schools that reflect religious diversity, such as SD Inpres Tomage.
SMP Negeri 1 Fakfak, and SMA YPK Fakfak.
Based on preliminary studies and a conceptual framework on transformational multicultural education, the initial hypothesis in this study is that interfaith interactions consciously facilitated through learning in schools will increase students' tolerance attitudes, which will ultimately strengthen social cohesion at the community level.
Initial findings at SMP Negeri 1 Fakfak show an increase in empathy among students after the implementation of thematic learning that addresses the issue of religious diversity (Barnas Saepudin.
Qomariyah, and Maghfiroh 2.
This study also assumes that the involvement of traditional and religious figures as educational partners can strengthen the legitimacy and effectiveness of tolerance programs (Wegemer and Renick 2021.
Monier If this hypothesis is proven, the multicultural education model in Fakfak can serve as a national reference for developing inclusive education in other multicultural regions in Indonesia.
Therefore, this research has broad theoretical and practical implications for maintaining social and national integrity (Xuecheng.
Iqbal, and Saina 2022.
Lim 2024.
Cashore et al.
METHODS
This research uses a qualitative approach with a case study, allowing researchers to deeply explore the dynamics of religious tolerance within the context of multicultural Volume 7.
Nomor 2.
August 2025 Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi education in a specific location.
The research focuses on the community in Otoweri Village.
Tomage District.
Fakfak Regency.
West Papua.
This area was chosen because of its high religious diversity and unique social interactions in daily life between Muslims.
Christians, and local indigenous people.
The case study approach is used to comprehensively understand the social context, cultural values, and educational practices that influence relationships between residents in educational and community spaces.
The units of analysis in this study include social interactions, learning practices in schools, and community narratives regarding diversity.
This research does not intend to generalize, but rather provides an in-depth contextual understanding of how multicultural education is implemented and how it influences the attitudes of tolerance among Otoweri residents.
The main sources of information in this study were obtained through in-depth interviews with key informants, namely the Head of Otoweri Village, priests, religious teachers, traditional traders, teachers, and members of the community from various religious backgrounds.
The data collection process was carried out through three main techniques, namely: .
direct observation, both in schools and in community life, to observe interfaith interactions and the role of education in shaping them.
semistructured interviews to explore residents' perceptions, experiences, and expectations regarding educational practices and the value of tolerance.
documentation of village archives, minutes of village meetings, photos of joint activities, and teaching materials used in schools.
The collected data were then analyzed through three stages: data reduction, namely filtering important information according to the research focus.
data display, namely compiling information in the form of a narrative or thematic matrix to facilitate and verification or drawing conclusions, by testing the consistency and interrelationships between data to produce valid findings.
Pengumpulan Data
Verifikasi dan Penarikan Kesimpulan ANALISIS
DATA
Kondensasi Data Penyajian Data Figure 1.
Data analysis MANAZHIM: Jurnal Manajemen dan IlmuPendidikan Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi
RESULTS
Increasing Involvement in Building Religious Tolerance Interviews with religious leaders, teachers, village heads, and parents in Otoweri Village.
Tomage District.
Fakfak.
West Papua, revealed that community involvement in building religious tolerance has increased significantly in recent years.
In-depth interviews were conducted with six key informants from three different religions (Islam.
Protestantism, and Catholicis.
, representing diverse social positions.
They reported that interfaith involvement in social activities such as mutual cooperation .
otong royon.
, family visits, and collaboration on educational and religious events is becoming increasingly These findings demonstrate a collective awareness among the community to maintain harmony through direct practice in daily life.
Several figures even stated that schools are a crucial space for bringing together and fostering the younger generation to learn about and respect each other's beliefs.
This indicates that informal multicultural education has taken root in the social fabric of the community.
To make it easier for readers to understand the interview results, the following table summarizes the responses of 6 informants regarding the form of joint involvement in building religious tolerance in Otoweri:
Table : Interview results from various religions ( in 6 month.
Source Religion Village Head Islam Invite all people interfaith mutual 3 times cooperation for building a village hall Pastor Catholic Follow religious studies family moment There is invitation interfaith 2 times Ustad Islam Give learning For each other respect and 1 time Traditional Figures Catholic Become mediator moment happen miscommunication interfaith 1 time Volume 7.
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August 2025 Forms of Involvement Frequency Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi Source Teacher Public Religion Islam & Catholic Christianity Protestant & Islam Forms of Involvement Frequency Weekly Remind student For always apply a sense routine of tolerance to fellow Allow his son join the study program together at home inhabitant different 4 times The data in the table concretely demonstrates that involvement in building religious tolerance in Otoweri is not merely symbolic, but is tangible and structured in social life.
The involvement of religious and community leaders from diverse backgrounds demonstrates that the value of tolerance has been internalized in daily life.
For example, the Muslim village head does not hesitate to invite residents of different faiths to participate in mutual cooperation, and conversely.
Christian leaders actively attend Islamic religious Teachers even incorporate lessons on tolerance through local cultural approaches and folklore.
This demonstrates that multicultural education has taken place culturally and does not rely solely on the formal curriculum.
Parents also demonstrate openness by allowing their children to study at the homes of friends of different faiths.
All of these practices reinforce the assumption that the Otoweri community has formed a social ecosystem that supports the natural and sustainable growth of religious tolerance.
From the visualization of the interview data above, it is clear that there is horizontal and voluntary interfaith involvement.
Tolerance activities are not limited to ceremonial moments or formal religious activities, but extend to practical and daily social activities.
What is apparent is: .
active participation in interfaith activities, both in the public sphere such as mutual cooperation and private spheres such as attending family events.
involvement of educational elements, where teachers play an active role in instilling the value of tolerance through a non-doctrinal approach.
the existence of a collective awareness that children must be accustomed to interacting without seeing religious differences as an obstacle.
This illustrates that the community not only understands the importance of tolerance, but has also made it part of the practice of living together.
This MANAZHIM: Jurnal Manajemen dan IlmuPendidikan Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi shows that multicultural education in the local context of Fakfak runs through strong informal and cultural channels.
A shared awareness of the importance of maintaining social harmony can increase engagement in building religious tolerance in Otoweri.
The main interpretation of these findings is that multicultural education does not have to be formal or institutionalized to be rather, it develops organically in communities with a culture of dialogue and The Otoweri community appears to have internalized the values of multiculturalism because their daily life experiences require interaction between religious The involvement of community leaders who act as interfaith bridges also accelerates the internalization of tolerance values.
Furthermore, strengthening the education sector, particularly at the elementary level, through local cultural narratives also supports the formation of inclusive attitudes in children.
This interpretation emphasizes that the practice of tolerance does not arise from normative instructions, but from the concrete experiences of living together, making multicultural education more contextual, applicable, and effective in shaping the character of a pluralistic society.
Improving Tolerance Skills in the Fakfak Community Field observations conducted in Otoweri Village.
Tomage District.
Fakfak Regency, indicate an increase in tolerance skills in daily community life.
Observations were conducted over a month, involving participants in community activities at places of worship, schools, and other public spaces.
Key findings indicate that people from various religious backgrounds demonstrate mutual respect and cooperation in various social contexts, including religious holiday celebrations, village meetings, and community service Observations also noted harmonious interactions between students of different religions in elementary school and informal activities such as group study or playing The community not only understands the importance of tolerance but actively practices it in their daily social behavior.
This reflects the tangible results of multicultural education, which takes place not only in the classroom but also in the social practices of the Fakfak community.
To support the observation results, the following graph shows the types and frequency of interfaith activities observed during one month of field observation:
Volume 7.
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August 2025 Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi Figure 2.
Frequency Interfaith Activities in Otoweri ( Perio.
Observation 1 Mont.
This visualization demonstrates that tolerance-based social interactions occur across various sectors of life, not limited to religious spaces but also in educational and social contexts.
This graph serves as a quantitative indicator that tolerance in the Fakfak community is not theoretical but has become a recurring and systematic social habit.
While descriptive, it illustrates the community's consistency in actively fostering interfaith Observational data visualized in the graph above shows that interfaith tolerance activities occur in various forms and with quite high frequency.
For example, children of various religions are involved in play and learning activities together 33% of the time.
This indicates that interfaith interactions have become a natural part of their daily lives.
Mutual cooperation in building public facilities such as small bridges, schoolyards, and village halls was recorded at 22% with solid interfaith participation.
Celebrations of interfaith holidays such as Christmas, the Prophet's Birthday, and Easter were also attended by people of different faiths at 11% during the observation period.
Meanwhile, group work between students of different religions at school was seen to be active at 19%.
Residents participated in discussions at an estimated 15%.
All of this data indicates that the Otoweri community has a high awareness of creating an inclusive and harmonious social space through real activities, not just discourse.
The graph shows consistency in interfaith engagement in various social activities.
First, there is the high level of children's involvement in interfaith interactions, both at school and outside of school.
This demonstrates that the younger generation in Fakfak is MANAZHIM: Jurnal Manajemen dan IlmuPendidikan Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi growing up in a pluralistic and tolerant social environment.
Second, there is the active participation of adults in interfaith collective work, such as mutual cooperation and village This indicates that the values of tolerance are not only emphasized among the younger generation but are also continuously maintained by the older generation as a social heritage.
Third, there is inclusivity in the celebration of religious holidays, where people from other faiths are involved not only as guests but also as part of the event These three factors illustrate that tolerance in Fakfak has been institutionalized in the social structure and is actively passed down across generations through direct experience in social interactions.
Figure 3.
One Stove Three Stones Ay in Fakfak City The image above is part of an iconic monument located in Fakfak.
West Papua.
This is a local proverb of the Fakfak people that illustrates the concept of unity in diversity.
In traditional cooking practices, a "tungku" .
is where the pan or pot is placed, and "three stones" support it.
Without one of the stones, the stove would not be stable.
This symbolizes that communal life will only be strong if each element, which can be interpreted as ethnicity, religion, or social group, can support each other and live side by side.
In the context of research or learning about multicultural education in West Papua, "One Stove.
Three Stones" serves as a concrete symbol of the values of inclusivity, togetherness, and mutual respect for differences.
It serves as a physical representation of values taught verbally and in daily life practices in schools and the community.
Based on this research, "One Stove.
Three Stones" specifically refers to three religions: Protestantism.
Catholicism.
Volume 7.
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Fathor Rozi and Islam, whose adherents have lived and maintained harmonious relationships in the Fakfak region of Papua since 1912, since the first gospel was introduced to the region.
The community is heterogeneous, consisting of several Papuan ethnic groups such as: Ayamaru.
Kaimana.
Agimuga.
Kokonau.
Serui.
Biak and Inanwatan, who have long inhabited the area, namely since around 1961.
Interpretations of the observations show that religious tolerance in Fakfak does not exist in isolation, but rather stems from local cultural values that have been alive and passed down through generations.
One such philosophy is the "One Stove.
Three Stones" philosophy, which teaches the importance of togetherness in diversity.
This culture serves as a moral foundation that guides the community to respect differences and work together for the common good.
Furthermore, the role of religious leaders, traditional figures, and educators in facilitating interfaith interaction is also a crucial factor in strengthening this practice of tolerance.
Another interpretation is that the community has utilized social activities as an informal yet highly effective medium for multicultural education.
accustoming children and the general public to inclusive interactions, the ability for tolerance grows naturally and sustainably, making Fakfak a social model for harmonious living amidst religious pluralism.
Strengthening Tolerance by Holding Interfaith Harmony Documentation of community activities in Otoweri Village.
Tomage District, shows that efforts to strengthen religious tolerance are carried out collectively through various interfaith harmony activities.
Documentary evidence is obtained from photo archives, minutes of interfaith activities, reports of community harmony events, and video documentation of social and religious activities involving people of various faiths.
This documentation records activities such as interfaith forums, mutual cooperation in the construction of interfaith houses of worship, and return visits during religious celebrations such as Eid al-Fitr.
Christmas, and Easter.
These activities are not merely symbolic but demonstrate the existence of a social system that actively fosters a spirit of tolerance and mutual respect.
The existence of this official documentation reinforces the finding that tolerance is not merely a tacitly held value but is concretely realized in the form of activities designed and carried out jointly by religious communities as a collective commitment to maintaining social harmony.
MANAZHIM: Jurnal Manajemen dan IlmuPendidikan Khodijatul Qodriyah.
Hilmatul Asfiyah.
Fathor Rozi To clarify the form and frequency of interfaith harmony activities recorded in the documentation, the following diagram shows the documentation of interfaith activities carried out in Otoweri Village over the past year:
Figure 4.
Diagram Activity Interfaith Harmony and Its Frequency .
Yea.
This visualization shows various forms of activities with quite high intensity, involving all religious groups actively and equally in socio-religious activities in the village.
The data from the documentation above shows that the Otoweri community does not merely live side by side passively, but also actively creates spaces for constructive interfaith encounters.
Interfaith discussion forums, for example, are held quarterly to discuss shared social and religious issues, and are attended by representatives from Islam.
Protestantism, and Catholicism.
Visits during religious holidays such as Eid al-Fitr.
Christmas, and Easter are highly anticipated annual events for residents, not only for their symbolic significance but also because they strengthen emotional bonds between Mutual cooperation in building interfaith houses of worship also demonstrates interfaith concern for religious facilities among residents.
Praying together in the village hall during a disaster is a powerful moment of spiritual unification.
All of these activities demonstrate that tolerance is formed through meaningful and ongoing shared experiences, not only through formal education but also through local social and cultural Volume 7.
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Hilmatul Asfiyah.
Fathor Rozi The table of documented activities reveals several activities that reflect a vibrant and systematic structure of tolerance.
First, there is continuity in regularly scheduled activities, such as interfaith forums and visits during religious holidays, indicating long-term planning and not merely spontaneous activities.
Second, the involvement of the three major religious groups in the Fakfak region (Islam.
Protestantism, and Catholicis.
is balanced, demonstrating the absence of dominance of one group over another, thus reinforcing the principle of equality in diversity.
Third, incidental activities, such as communal prayer during disasters, demonstrate that a spirit of tolerance emerges spontaneously in emergencies, indicating the ingrained value of tolerance in how society responds to social situations.
This research demonstrates that harmony not only persists under stable conditions but is also maintained during critical times.
This reflects the strong social solidarity between religious communities in Fakfak.
The activities documented above demonstrate that the Otoweri community has successfully built a tolerance-based social system through two primary approaches: .
consistent, collaboratively designed formal activities, and .
spontaneous solidarity emerging under specific social conditions.
The interpretation of these findings is that tolerance in Fakfak is not only socialized through discourse, but has become a concrete and measurable habit of living together.
This is likely due to the strong support of the local value of AuOne Stove.
Three Stones,Ay which views diversity as a strength, not a threat.
Furthermore, the active role of religious leaders, youth, and traditional institutions in facilitating interfaith activities significantly contributes to the sustainability of this spirit of Therefore, this documentation serves not only as an archive of activities, but also as concrete evidence that multicultural education can thrive in the form of socially and culturally rooted community activities.
DISCUSSION