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Resolusi Konflik Berbasis Pranata Adat Pamabakng dan Pati Nyawa pada Masyarakat Dayak Kanayatn di Kalimantan Barat

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Abstrak :
Judul disertasi ini adalah Resolusi Konflik Berbasis Pranata Adat Pamabakng Dan Pati Nyawa Pada Masyarakat Dayak Kanayatn Di Kalimantan Barat, Studi Etnografik Resolusi Konflik Etnik Dayak-Madura. Penelitian dalam disertasi ini bertujuan ingin menyelidiki: (1) faktor apa yang menyebabkan konflik kekerasan Dayak-Madura selalu berulang di Kalimantan Barat; (2) bagaimana meresolusi konflik kekerasan Dayak-Madura dengan menggunakan pranata adat pamabakng dan pati nyawa; (3) bagaimana respon masyarakat terhadap penggunaan pranata adat pamabakng dan pati nyawa sebagai media resolusi konflik kekerasan antaretnik. Metode penelitian yang digunakan adalah etnographic multiple side studies. Sasaran pengamatan: para saksi atau pelaku konflik dari etnik Dayak dan Madura, tokoh masyarakat Dayak Kanayatn dan Madura, pengurus adat Dayak Kanayatn, masyarakat bawah (Bugis, Melayu, Jawa, Cina, Minang, Madura dan Dayak), para birokrat (pejabat pemerintah) dan para akademisi (pakar). Penelitian ini difokuskan di Desa Salatiga, Kecamatan Mandor, Kabupaten Landak, Kalimantan Barat, tetapi di tempat-tempat lain yang pernah mengalami konflik kekerasan antara keduanya di Kabupaten Landak juga diamati.Temuan disertasi ini berupa: (1) konflik kekerasan disebabkan oleh faktor-faktor struktural yang dilandasi oleh faktor-faktor kultural; apabila faktor-faktor struktural dan kultural tidak diatasi dengan tuntas dan sepanjang resolusi konflik tidak mengedepankan resolusi yang berbasis pada budaya dan kepercayaan masyarakat maka konflik kekerasan diperkirakan akan terus berulang; (2) pranata adat pamabakng dan pati nyawa memiliki sifat religio-magis bagi para pendukungnya, oleh karenanya merupakan energi sosial dan budaya sebagai model penyelesaian konflik kekerasan; pranata adat tersebut mampu menghentikan intensitas dan kekerasan konflik secara cepat apabila pihak-pihak yang terlibat dalam konflik itu memang berkeinginan untuk damai; (3) pranata adat pamabakng dan pati nyawa dapat diterima sebagai media resolusi konflik kekerasan antaretnik apabila pengaturannya dan pelaksanaannya sesuai dengan ketentuan adat yang berlaku, sejalan dengan ketentuan yang diatur pengurus adat dan bebas dari gejala penyimpangan orang-orang yang mengatasnamakan adat. 

This disertation is entitled: The Conflict Resolution Based On Pamabakng and Pati Nyawa Customs on Dayak Kanayatn, in West Kalimantan (An Ethnographic Study on Conflict Resolution of Dayak-Madura Ethnics). The research in this disertation is designed to investigate on: (1) what factors that cause theDayak-Madura conflict of violence to recur in West Kalimantan; (2) how to resolve the Dayak-Madura conflict by applying the pamabakng and pati nyawa customs; and (3) the community response over the pamabakng and pati nyawa customary application as a medium of resolving the interethnic conflict of violence. The method of research applied here is the ethnographic multiple side studies. The objects of observation are: eye-witnesses or those persons who were directly involved in the conflict(s) from both Dayak and Madura ethnics, the dignitaries (respected community members) of both Dayak Kanayatn and Madura, customary board members of Dayak Kanayatn, grassroot ethnics (Bugisnese, Malay, Javanese, Chinese, Minang, Madura, and Dayak), the bureaucrats (goverment officials), and the academicians (experts). This research focuses on the Salatiga vilagge of Mandor District, Landak Regency of West Kalimantan Province but other areas at Landak Regency were similar conflicts had taken places were also observed.The findings of this disertation are that: (1) violent conflicts are caused by the culturally based structural factors, the conflict of violence is predicted to be recurrent if the strcturally cultured factors are not completely resolved and as long as the conflict resolution does not base itself on cultures and beliefs that live in the community; (2) the pamabakng and pati nyawa customs have religio-magic nature for their devotees, because they served as social and cultural energies to be a model of violent conflict resolutions; that customs were capable of halting intensities and violence of conflicts promptly in case the concerned parties wanted peace; (3) the pamabakng and pati nyawa customs were acceptable as the medium of interethnic conflict of violence resolution if their regulation and implementations were in conformity with the prevailing custom rules, in line with the provisions by custom authorities and free from any deviation by those who purport to represent the custom.

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D952

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Bandung : ., 2005

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Indonesia

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NONE

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