PERANAN PEMIMPIN AGAMA DALAM MEMBANGUN DIALOG ANTARUMAT BERAGAMA DI KEUSKUPAN ATAMBUA

This study aims to determine: a) the dialogue activities conducted by religious leaders in Atambua; b) the motivations behind religious leaders' dialogue efforts in Atambua; and c) the response of interreligious people to the dialogue efforts in Atambua. This research is qualitative in nature. The researcher employs James MacGregor Burns' theory of transformational leadership, J.B. Banawiratma's moments of dialogues, and Bhikhu Parekh's multiculturalism in the analysis. Observation and interview methods were used to obtain data from informants. North Central Timor, Belu, and Malaka regencies are the focus of research. This research demonstrates, first, four types of dialogue have been working effectively: the dialogue of life, social analysis and contextual ethical reflection, action dialogue, and interreligious dialogue. In contrast, the study of my religious traditions within my own religious community, the sharing of faith on an experienced level, and interfaith theology have not yet succeeded. Second, the interreligious leaders and the people of Atambua are engaged in an open dialogue on the possibility of ethnic groups or individuals of other religions participating in Atambua as long as they are not intolerant, extreme, or terrorist-related. Thirdly, religious leaders in Atambua have integrated the four components of James MacGregor Burns' transformational leadership, namely idealized influence, inspirational motivation, intellectual stimulation, and individual consideration. Fourth, the visionary, ethical, and exemplary religious leaders are capable of engaging in interreligious dialogue. Fifth, interreligious groups can provide positive and constructive responses to the varied discussion in Atambua, despite the fact that there are still deficiencies that need to be addressed. This research shows that: a) religious leaders play a crucial role in reinforcing and revitalizing local wisdom, which in turn can be beneficial for religious harmony. b) Muslim and Christian leaders have developed theological dialogue to help interreligious groups realize harmony and peace in the world; c) religious leaders have established religious and spiritual dialogue that transcends formal religious barriers. d) local wisdom has noble value and create interreligious harmony. Yet, local wisdom must also be evaluated, because in the "Sabete Seladi", matrilineal marriage system for the Malaka society, for instance, the position of women is highly respected and upheld, but the dignity of men (the husband) is sometimes disregarded. Therefore, such local knowledge or cultural traditions must be challenged, as not every local wisdom in Atambua is both wise for the people and for other people in the community. In the other words, local wisdom does not merely romanticize the past and glorify the ethnocentrism of the present. Many interreligious dialogue activities were conducted, such as holding interreligious services/worships together, carrying out reforestation, defending Tibo Cs, especially socializing Joint Ministerial Regulation Number 9 and 8 of 2006, and supervising it with various activities to preserve interreligious harmony. The reasons for conducting the dialogue in Atambua, among others, are not only for the continuation of the existing harmony and concordance, but also for fostering cooperation for humanity and peace. In addition, the interreligious groups in Atambua responded positively to the various activities carried out by religious leaders. This results to the fostered faithful friendship and brotherhood of "friends of one womb" (blood brothers) despite the fact that there were still negative consequences that needs to be resolve