Dynamic Government of Indigenous Village in Southeast Maluku

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index

DYNAMIC GOVERNMENT OF INDIGENOUS VILLAGE IN SOUTHEAST MALUKU

Stefie Hendric Alexander Laimeheriwa1 Ella Wargadinata2

1Pemerintah Provinsi Maluku Jalan Raya Patimura No. 1, Ambon, Maluku, Indonesia

2Institut Pemerintahan Dalam Negeri (IPDN) Jalan Ir. Soekarno KM 20, Jatinangor, Sumedang, West Java, Indonesia.

Correspondence Email: [email protected]

Submitted: July 04, 2019, Reviewed: January 01, 2020, Accepted: January 10, 2020

ABSTRACT Research interest in the area of the governance traditional system in modern society is always interesting, especially for Indonesia which was set up above hundred of ethnic groups. The regime shifting gave an impact on the changes of village government policy. It was impact to almost traditional-village government in Indonesia which transformed into formal-village as National government structure version, although traditional values are still used and mixed therein.. Ohoi is a traditional village in southeast Maluku is one of an example on this compund model. The paper aimed to exlpore the dynamics of Ohoi institutional change sociologically, economically and politically based on evolutionary social change theory.The study used a qualitative phenomenological approach with informants consisting of Ohoi’s stakeholders. The results showed that the Ohoi structure changes according to national government policies, however it does not change the social and political value system which is preserving in the Ohoi government system.

Keywords: Traditional-Value, Decentralization, Social-Bonding, Modern-Government

ABSTRAK Penelitian atas eksistensi desa adat di jaman modern, selalu menarik untuk dikaji, terutama di Indonesia yang dibangun dari berbagai budaya yang memiliki karakterikstik yang berbeda. Perubahan rejim selalu memberi dampak pada perubahan kebijakan pemerintah adat desa. Perubahan yang terjadi menjadikan sebagian besar desa di Indonesia telah bertransformasi menjadi lembaga formal versi pemerintah walaupun nilai tradisional masih dipakai dan bercampur didalamnya. Ohoi adalah salah satu desa adat di Kabupaten Maluku Tenggara yang bisa dijadikan model campuran ini. Berdasarkan Hukum Adatnya Ohoi adalah salah satu desa adat di Maluku Tenggara yang masih bertahan sampai saat ini eksis di tengah sistem pemerintahan modern. Penelitian ini berusaha untuk menggali dinamika kelembagaan Ohoi secara sosiologis, Ekonomi dan Politik dengan menggunakan teori evolusi perubahan sosial. Penelitian menggunakan pendekatan kualitatif fenomenologi dengan Informan terdiri dari pemangku kepentingan Ohoi. Hasil penelitian menunjukan bahwa struktur Pemerintahan Ohoi mengalami perubahan sesuai kebijakan pemerintah nasional di tingkat pusat, namun tidak merubah sistem nilai sosial dan politik yang berlaku dalam pemerintahan Ohoi.

Kata kunci: Nilai Tradisional, Kebijakan Desentralisasi, Keterikatan sosial, Pemerintahan Modern

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index BACKGROUND found amid the administration of modern Research on the existence of governance today. Research on Ohoi from indigenous villages consisting of traditional a sociological perspective has carried out, community groups that still maintain and but not many studies have examined Ohoi are firmly bound by the traditions of their from the standpoint of government science. ancestors in the middle of the modern age Changes in policy on the administration of are always interesting to study. The village governance which is regulated by phenomenon of indigenous struggle groups the central Government indeed that have different traditions from modern significantly affect the current Ohoi village values is a phenomenon that occurs in governance. many countries, studies on 'collisions' or Indonesia's Government formed 'crossing' as well as acculturation between from a combination of different village traditional culture - modern life that occurs government systems. In general, local between these groups illustrate the governments in Indonesia were initially in surprising results. Rowland's study (2009) the form of kingdoms. They merged into a illustrates how tribal groups in Jordan try to modern state called Indonesia and maintain traditional genealogical recognized national law as the law in force democracies that are contrary to the in their respective regions. The history principles of modern democracy. Then, the shows that some regions still apply dualism contradiction between the values of modern in the government system, use the national democracy and traditional traditions also system and also apply a limited traditional occurs in Africa (Jalata, 2012). Blurred government system in their respective portraits of marginalized indigenous groups regions. Some regions still show secure in the hustle and bustle of the modern attachment to traditional cultural customs, government system revealed to occur in such as Bali, West Sumatra, and many countries, such as in Bolivia, Yogyakarta. Research on 'restoring village Guatemala (Inguanzo, 2011) Indian tribes rights to traditional village governance' is a in Canada (Turpel, 1992), also occurring in fascinating study. The tug-of-war between India (Sahu, 2014) and also indigenous the adoption of a custom-based village groups in several regions in Indonesia government system with a modern (Bebbington, Dharmawan, Fahmi, & government system in Indonesia has Guggenheim, 2004: Buttenheim & Nobles, occurred since Indonesia's independence. 2009: Antlöv, Wetterberg, & Dharmawan, The traditional village which operates a 2016: Henley & Davidson, 2008). system of Government based on law and The Indonesia Government local values that have forced to become a recognizes the existence of customary modern village since 1945 then has been normative villages more strongly. Cultural changed back to a village-based on values handed down from generation to traditional values since 2016 by law generation in the administration of (Antlöv et al., 2016). Government in several traditional villages The research was carried out in in Indonesia are still preserved and can be Ohoi (traditional village) in Southeast

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index Maluku Regency, which until now still institution is living in a dynamic adheres to the system of administering its environment that is not empty; therefore, government on the order of common any external changes will affect the internal values inherited from its ancestors. system that runs slowly but surely. Young Governmental research related to the refers to this process of change as 'adaptive village much focused on the play' which illustrates how changes in implementation of the Village Autonomy. internal systems respond to external As Research I Gusti Ngurah Supartha D changes to obtain an equilibrium, (2012) on: "Autonomy of Pakraman equilibrium position. This approach used to Village in the Implementation of Village illustrate how changes in Ohoi's structure Government in Bali" which is more are moving slowly according to changes in focused on discussing the political central government policy towards village dynamics of regional and village law. In institutions. This paper uses three contrast to this research which focused on dimensions, namely social, economic and looking at the impact of national political to describe the factors that government policies to 'regulate' traditional influence the dynamics of Ohoi's change. villages into exciting studies to be carried out in Ohoi-adat villages in Southeast METHOD Maluku that still use traditional governance This study uses a systems, to what extent modern-traditional phenomenological qualitative approach. governmental inflation-acculturation occurs Bertens (1981) said that a descriptive and in Ohoi introspective analysis of the depth of all Ohoi is one of the traditional forms of consciousness and direct villages located in the Kei Islands, experience (Bagus, 2002). The study Southeast Maluku in eastern Indonesia that conducted during the period January-April still shows strong ties to their customs 2017. The location of the study was in (Barraud, 1985; Hooe, 1990: Laksono, Southeast Maluku Regency, which focused 2016: Kudubun, 2017). These traditional on three villages, namely: Letman Village, customs are institutionalized not only in Rumat Village and Langgur Village. The cultural and social behaviour, but they selection of the location of this study made reflected in their government systems. The by purposive sampling based on the results Ohoi government system based on their of the Village Building Index measurement traditional law called Larvul Ngabal conducted by the Ministry of Villages in (Soselisa HL, Sihasale WR, Soselisa PS, 2015. The three villages represent the status Litaay SCH, 2013). of the village based on classification. The research uses the theory of the Letman Village represents a very under- evolution of social change (Young, 1999). developed village. Rumat represents the Young explained that each social group under-developed village, and Langgur would have a unique institution that is represents the village Up. Informants in this following the values adopted by 'different study consisted of Head of the Southeast societies have different institutions'. This

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index Maluku Regency Community and Village Administratively, Southeast Empowerment Agency; Kei Kecil and Maluku Regency now divided into 11 West Kei Kecil Sub-Districts, Southeast subdistricts, including: Maluku Regency, Village Head and 1) Kei Kecil District with 15 Ohoi and 1 Village Apparatus, Kepala Saniri. Village Kelurahan; Community Leaders. Kei legendary figure, 2) Kei Kecil Timur District with 18 Ohoi; Village Community The instrument used 3) Kei Kecil Barat District with 10 Ohoi; was interview guidelines, daily notes and 4) Kei Kecil Selatan Timur with 11 Ohoi; transcripts. Data collection was carried out 5) Manyeuw District with 9 Ohoi; through in-depth interviews with 6) Hoat Sorbay District with 13 Ohoi; informants, conducting FGDs with various 7) Kei Besar District with 37 Ohoi; related parties, as well as direct observation 8) Kei Besar Utara Timur sub-district in the research locus villages. with 30 Ohoi; 9) Kei Besar Selatan District with 10 RESULT AND DISCUSSION Ohoi; The Southeast Maluku region 10) Kei Besar Utara Barat District with 25 during the Dutch colonial period included Ohoi; and in the form of "Recht Streek Bestuurde 11) District of Ke Besar Selatan Barat with Gebieden" which was headed by "Hooft 13 Ohoi.. Van Plaasselyk" as the Head of the Local At the beginning before the Government. In 1948 Southeast Maluku, formation of Ohoi (Village), the Kei whose capital was Tual, was named community lived in the form of a family "Onder Afdeling Kei Eenlanden" headed group (Klen), but gradually each of the by the Resident Assistant. During the more numerous clans finally chose to form independence era, the formation of the Ohoi or the village. The Ohoi form evolved Southeast Maluku Regency based on following changes in civilization in the Kei "Government Regulation Number 35 of community, in the first period the form of 1952 concerning the Dissolution of South the Kei community in the form of caves to Maluku and the Establishment of the shelter under the rock arbis sous roches. In Central Maluku and Southeast Maluku the middle to the end, the form of their Regions" and Law Number 60 of 1953 village was in the form of a large stage concerning the Formation of Level II house, and surrounded by a fence made of Autonomous Region in Maluku Level I stone (it is called Lutur). Autonomous Region (Statute Book Ohoi is an organization that unites Number 1118, Supplement to Statute Book various Faam and social strata. They have a Number 1645). The basic rules above form system of life in carrying out their daily life Southeast Maluku Regency as one of the in the village in the form of adats, such as oldest regencies in Maluku Province with death, birth, house construction, garden the fullest administrative area stretching management, social functions, cooperation along the southeastern region of Maluku (Maren), determination of roles and functions social in society, and the Ohoi

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index leadership process. All of these systems are that is independent in regulating and driven and monitored by traditional deciding the traditional problems faced in institutions formed in Ohoi. the Ohoi / Ohoi Rat environment, which is Even though Ohoi still adheres to under the authority of Ratshap. traditional values, it has a characteristic The appointment of the King in the modern government structure. It is Kei Society is closely related to the desire indicated by the structuring of the local to expand the group territory between government, which has an explicit level Ursiw and Lorlim and the mission of and division of tasks, in the government of spreading the Larvul Ngabal Law, the Ratshap, Ohoi, and Ohoi Soa. The three strategy used in the appointment of the levels of government, according to Lor's King to the ancient Kei community grouping above existed long before the following oral and speaking traditions Indonesian government formed a non- ended in 1939. When we examine in depth aligned movement and the formation of the process of appointing the King in the groups of countries based on territories and Kei community which proceeded at that interests as they are today. vulnerable time did not rule out the The position of Ratshap as an possibility of involving the colonial rulers essential part of the government which of that era who had been in power since described in the two large Kei community 1645. It also supported by Ohoitimur's above administratively the regional explanation which said that: "The title of government has been divided into two King in Kei society must be connected with administrative regions, namely Southeast the existence of the Dutch Government, Maluku Regency and Tual City. However, even though the Kei people have had a in adat government, Ratshap can still tradition in appointing kings far before. " control and control the Ohoi people who Ratshap was formed as part of the are in its territory, even people who have delegation of authority to overcome various migrated everywhere. The traditional problems that occur in the Kei community government in the Kei community, as which considered to be very broad and explained above, divided into three layers complex, thus illustrating the representation of government, namely: Ratshap, Ohoi and of adat institutions in the decision-making Ohoi Soa. process. The term ratshap, when traced in the etymological perspective of the word, The Dynamic of Ohoi’s Government comes from the Dutch language, which In the post-independence introduced in the colonial era of the Dutch Indonesian Government system, the East Indies. Therefore, it can be changes that occurred in the village became ascertained, Ratshap is the name given by the primary embryo for the formation of a the Dutch, which shows understanding in a national government. These can found in a territory that is headed by a Raja (Rat) speech outlined by Soepomo about the together with his traditional institution. Republic of Indonesia regarding the Ratshap as an indigenous community unit position of the village as a "Village

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index Republic" based on state theory (Ni'matul, the State of Indonesia formed. It also shows 2015 ). In essence, Indonesia formed by an that the state recognizes that there are accumulation of villages. It formed by Indonesian people who are still firmly communities that have the same purpose bound by traditional policies handed down and direction of life. from generation to generation from past Soepomo's view above refers to a centuries. However, this policy also viewed state whose governance structure adapted with scepticism. It is because the power of to the original social structure of the traditional villages in this modern era has Indonesian people, which is still maintained experienced many changes. The reality is today, namely the village. Soepomo's view seen from traditional villages now is only a above also has good reasons because long small part of the greatness of traditional before the Dutch Indies government villages in the past century. The current controlled the archipelago. The village has customary village is a customary village an independent social structure, as that has undergone an institutional change expressed by Van Vollenhoven in value caused by many influences. (Syarifudin, 1976). Institutional changes in villages in Van Vollenhoven's explanation Indonesia can at least seen from 3 aspects proves that the Nusantara already has a of village development, namely: complete government structure. The sociological, economic and political structure includes the Constitutional Law, meanings. Institutions that carry out governmental tasks, and the democratic process at the The Sociological Perspective village level. It happened even before other From a sociological perspective, countries colonized Nusantara. Regarding the village is a form of community unity in Van Vollenhoven's explanation above the community, related to interactions The village at that time was between individuals in the community and recorded in 1817 on June 14 in a report with the surrounding environment, has a submitted by Mutinghe to Governor- harmonious relationship, and depends on General Thomas Stamford Raffles relating the virtues of nature. In this sociological to the existence of villages on the northern perspective, Ohoi has a whole picture of the part of Java Island which had robust ties in harmonization of life through the their population (Kartohadikoesoemo, philosophies of life that have become part 1984).. of the traditions and culture of the Kei The Indonesian government's community. In its dynamics, Ohoi has a policy to strengthen by restoring the role of dependency on nature. It had shown from traditional villages to organize governance the harmonization of life with nature, with within the jurisdiction, on the one hand, is the tradition of Sasi (Hawear Balwarin) as a welcomed. This policy shows, the form of consistency in protecting and seriousness of the Government of caring for the natural environment. Indonesia to recognize the existence of The process of customary Ohoi indigenous villages that existed long before governance in the Kei community has long

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index had a structure and function in indigenous Sztompka says, ontologically, that peoples that began with the social society cannot be in a constant state always stratification of the community and adopted because all social realities will continuously in the Ohoi and Ratshap governance change according to different degrees of structures and functions. The division of speed, intensity, rhythm, and tempo tasks carried out in clans / faams that have (Sztompka PiÖtr, 2004). Communal occupied social functions in the kei village life systems are characteristic of community, namely: Mel-Mel, Ren-ren, village typologies, namely the community and Iri-ri in Ohoi. Mel-mel gets the job of that all resources have an essential role in being the leader of Ohoi and Ratshap, the dynamics of village community while Ren has the duty of being the communities both in the social and Landlord (Mr. Tan), and Iri has the duty of economic aspects of the village and even being a maid. Besides, the Kei community the political aspects of the village. In order has an overall internal structure, including for everything to go well, the assumption is 1). Rinrahan, also known as the Small that the critical role of the village social Household/family alliance. 2). Rahanyam system, such as kinship, kinship, and which is a collection of several Rinrahan solidarity. (Matarumah). 3). Ohoiraut (the alliance of some Rahanyam formed into Desa / Ohoi. The Economic Perspective 4). Lor or Ur, which is a group that is a From the economic aspect, the partnership of several Ohoiraut in the form village as a community unit seeks to fulfill of Rat (Pattikayhatu et al., 1978). In the its daily life from the availability of the past, the Kei island community was still natural world around it. The village as an categorized as a close society, this pattern economic unit where the villagers try to which formed an integral cultural identity meet their needs through economic of the Kei society era because it has not activities that are adjusted to the potential of been affected by modern times. the village, such as farming, raising The sociological perspective also livestock, cutting down forests, and going associates the village as a legal community fishing to fish, weaving. Activities, as unit or community group that has mentioned, are claims of rural economic autonomy as a form of appreciation. It is activity. because the village seen as the first power Awareness to have an income for organization that grows to be as large as a sustainability in the Kei community began kingdom without gifts from other parties, in 1870 when the Nederlandsche Oost- which looks like modern countries today. Indische government implemented policies The village has its authority to determine to guide and assist Kei residents towards the direction of change. As a tangible form higher civilizations by exploiting industry, of a village, people who considered to have trade and order opportunities. Efforts to been independent life together and embrace generate income for the Kei community the same culture. began at the time the tax imposed for people aged 16 years and older of 1 guilder

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index or equal to 100 coconuts (Thorburn, 2005). of the expansion of its territory, which It has an impact on people who start trying centered in Ohoivuur. The expansion of to sell their natural products to obtain power carried out by the Tabtut became the income that used to pay taxes. first step in the tradition of the appointment of the king in ancient times in Kei society The Political Perspective where there was competition for the It understands the village from a expansion of power between the Ursiw political perspective as an organization of group so that it became 10 Kingdoms and power that has absolute authority as part of the Lorlim Group also became 10 the government system of the Unitary Kingdoms. The formation of the kingdom Republic of Indonesia to decide everything (Ratshap) last carried out in 1939; namely, under the interests of the legal community the insistence of the people to break the concerned as a logical consequence of kingdom of Lo Ohoitel (Nerong) ownership of the original Autonomy. eventually became the Kingdom of Nerong Ohoi's original autonomy framework, and the kingdom of Ub Ohoifaak which is still part of Ohoi's political culture, (Ohoitimur Yong, 1983). is illustrated by the appointment of the The structure underwent changes Head of Ohoi (Orang Kay) through a that were influenced by the colonial paternalistic lineage. The environment of government and migrants to the Kei evolutionary change will significantly Islands. The influence of immigrants and influence the political framework. This affiliated with residents and entrusted to be influence will have a direct impact on a leader is what shifts the development of society, such as Boon and Geralding's view Ohoi-Ohoi towards the coast and that: "When political leadership changes in experiencing a growth in numbers response to societal changes in values and (Thornburn, 2005) preferences, there would be pressure to re- The leaders who come from these examine the institutional framework migrants, along with the indigenous people, prevalent under previous political regimes. are in a relationship of blood ties through " (Boon and Chen, 2007) drinking each other's blood (Kudubun, The initially small village then 2017: Kudubun, 2017). This Kei grows and develops to become larger, so community, as described by the Comte, as that the desire to expand power is born as a a human biological organ that is sense of confidence in the power it has. interdependent to maintain its life in Sometimes the desire to expand the power groups. Amid the dependency of the Kei to the extent carried out through warfare community, they form their government and other political tactics. It also happened system to become the community's in ancient Kei society to expand the guideline for survival, which continues to territory of power. Raja Tebtut ordered his experience changes under the conditions son Dithe sak Mas to marry Hilla'I Arnuhu faced. Suarubun in Danar, a native of the Kei The strength boundaries of Kei Islands. It is a form of political expansion Society still maintained as part of the life

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index and development of civilization. These can However, in reality, the Kei community be found in the values, habits, arts, and had used a conventional government customs of the local community as system headed by Hillai. The customary stipulated in the Larvul Ngabal Customary alliances in the government, known as the Law. The Kei people believed that their Inlandsche Rechtgemeenschapen / even the glory had existed long before the days of smallest unit of society, were granted the major kingdoms in the archipelago, autonomy but also charged by the colonial such as Srivijaya, Singosari, and Majapahit. government. Even, they believed before the entry of the As evidence of interventions in hegemony of a vast kingdom in Nusantara, customary governance in Kei, the Hilaai and the Kei kingdom had a complete social title as replaced with the title Rat (Raja) and and government structure (Ohoira, 2016). Orangkaya. In the oral tradition that there were several appointments of the King The Dynamics of the Ohoi Government symbolized by the surrender of objects as Structure Based on National Policy seals of friendship and kinship that were Ups and downs in the current not the original goods of the kei condition of the village are inseparable community, for example. Cannon at the from the inheritance received by the village appointment of King Ibra and Tual through various rules made by the (Ohoitimur, 1983). Another thing that supradesa government. This rule formed found in the structure of government during since the colonial era of the Dutch East colonialism was the similarity of Indies, which issued "Inlandsche Gemeente nomenclature positions in the Ohoi Ordonnantie" (IGO), which applies to the government in Kei with the Government of islands of Java and Madura and the State in Central Maluku, for example, "Inlandsche Gemeente Ordonnantie Kapitan, Soa, Saniri, and Marin Buitengewesten" (IGOB) which applies to (Ohoitimur, 1983). outside of Java and Madura. During the In the era of Sukarno, the village Dutch colonial administration, villages still did not have a legal force in Indonesia's have given autonomy, but in economic governance until the new Order era in the aspects, they would adjust to the interests of year 1976 issues about the village has been the colonizers. The colonial rule has a concern of several Parties at the national imposed money and energy on society. level discussing the critical view of village Whereas in the applicable regulations, the existence. In the view that was the focus of benefits are not only not understood by the the discussion at that time, seriously community, but also the benefits are reviewing the autonomy of villages, doubtful. The reality faced by the village is Village development to poverty, and the conflicting with village interests. country's retardation. Three years after the The colonial government did not discourse of the government realized the directly regulate the development of Ohoi issue of the village in Law No. 05 of 1979 in Kei during the colonial era, which on village governance, but hopes dreamed written through IGOB outside of Java. of by village practitioners were answered

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index upside down by the government. The horizontal conflict that struck the province substance of the regulation does not of Maluku in 1999 as a whole. The recognize, respect, and strengthen the Supradesa government suffered a total autonomy of the village. Instead, it creates paralysis in 3 months, the incident regarded the destruction of the village, both structure by the Kei community is a calamity, just and function of the village, particularly the like other natural disasters. Many Kei unity of indigenous peoples. people consider conflicts as a sign for them The motive that undertook the that many people no longer pay attention to uniformity through Law No. 05 the year the customary law that has been guarding 1979 about the village government, the Kei community all this time. conducting village bureaucracy reform by Customary law has become a way to end moving the village community through the conflict as well as become the patron of national programs and organizing the the Kei community for approximately five village administration evenly and centuries. Even the new order government effectively. As a result, society's unity is very thick with centralistic. holding on the customs of the smallest unit, After the reform in 1998, through such as Hamlet, is eliminated. It due to UU No. 22 of the year 1999 and UU No. combined with the mother village as an 32 the year 2004 concerning local area that controls and controls all the government, Regent/city has authorities to resources it has. govern the villages according to the right of Government recognition of the the descent. By the authority owned by existence of the village should be able to Southeast Maluku Regency, the local raise the confidence of the villager's role in government issued regional Regulation No. national development because it is 03 the year 2009 about Ohoi and Ratshap. considered a strong bond of togetherness. Local regulations intended to protect and According to Soetardjo, however, strong preserve the consistency of the application ties in the community had not evenly of the customary law of Larvul Ngabal. distributed across entire islands. Such as The level of a customary organizational Madura, Banten, and others, the structure under RATSHAP is Ohoi. Ohoi, population's ties had weakened. The also in the customary structure has the highest level of village development in same role and function between each other. Indonesia at that time was in the area of However, there are several different roles Bali, Sumbawa Island, and in the Maluku and functions that some Ohoi are caused by region. In the Maluku region, although specificity because there are several factors formed from the islands but has a powerful such as history, a position as Ohoi Rat bond such as in the region of Ambon and (Kampung Raja), and characteristic Uliasser Islands, Kei Islands, Tanimbar territorial territory. The structure of the Islands, Seram, and Pulau Buru Government of Ohoi changed, combining (Ohoitimur, 1983). Strong ties of the Kei the customary structure with a structure Islands community and the effective mandated in the local regulation number 03 customary governance evidenced in the

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index the year 2009 about Ohoi and Ratshap article 19 paragraph 2.

Scheme 1. Organization of Ohoi according to Peraturan Daerah Kab. Maluku Tenggara No.03/2009

Chief of ohio Badan Saniri ohio

Clerk Chief of Soa

Head of Head of Head of affairs affairs affairs Chief of Marga

Sumber: Soselisa dkk. 2013:36

The adjustment of structures Studying the current condition of performed at the time of reform with the the village deeply, in the context of the recognition principle of the prevailing rules governance of the village, is experiencing a does not necessarily return Ohoi to the period of transition from the substantive original structure; in the picture above, the administrative model to the formal structure that was changed only in the administration model. The substantive Village Society Institute only changed with administrative model refers to the Living the Saniri Ohoi agency. This agency ordinance of the community that maintains functionally as a representative institution a public service redistribution mechanism of Ohoi, and also a representative number for the public carrying out a tribute of Marga Ohoi in government, which is payment obligation to its leader "King" and represented in ex officio by the head of will forward to the government officials. Marga. The position of the body of Saniri While as formal, the government is a Ohoi and the head of Marga in the structure "bureau" consisting of bureaucrats as policy had an ambiguous position. On one side, implementation. Although the process of the head of Marga is under the head of village governance now requires the Ohoi and the head of Soa. However, transition process to be done, the process another side as the Saniri, with the head of still takes time because the traditional Ohoi running the government. system position is still a part of community The institutional changes that life. All applicable laws and regulations do occurred in Ohoi's reign over time were an not clarify the authority of Ohoi as a social additional condition as a consequence of entity in the implementation of customary the political change from Ohoi's governance in the middle of the dependence on Supradesa as an option in genealogical Kei community that has the the face of change. Self-Governing Community governance system. The ideas associated with village

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index involvement in the government broadly rise of Kei culture as a legacy filled with designed to be contextually planned in the wisdom and human values. Villages to technical policy to accommodate all parties, their autonomy and democracy have been so that the policy of being born has proper under pressure from the logical respect from society (Boon and Chen, consequences of the village's position as 2007). self-local governance in terms of science, The dynamics of the Ohoi policy, and advocacy in the form of village government described above in general renewal issues. The village's renewal Ohoi has undergone many changes. oriented towards the future of a developed, Changes that occur in Ohoi occur in independent, and democratic village, to various segments of life, such as population realize all of these needs to pay attention to numbers, Ohoi's position, socio-cultural two critical dimensions. and political status, and economic First, moving from experience, conditions. The dynamics that occur in where Ohoi reflects the structural Ohoi are still not relevant and are useful in destruction of Ohoi's life as a result of the adjusting themselves to the needs because uniformity of structure as the smallest part all policies are supradesa government of the national governance system. decisions that have not yet taken the form Paradigmatically, the issue of village of innovation. The changes made have not renewal, which is also a result of reflections accommodated the needs and expectations on modernity that oriented to the of the Ohoi indigenous people, which development process, begins with a deep contain new ideas in developing traditions concern for villages in developing countries with innovative approaches. The real effort experiencing many inequalities, gaps in that could do in the Kei community's life is funding, and various discrimination to keep the wisdom that they have, so that received from the regions and the common symbols stay alive such as Woma government. (Ohoi's central symbol), social customs and Second, village renewal is seen as interactions, kinship relationships in a a transformation to achieve a better village shared life. in all aspects of life, both social, economic, This condition illustrates the and environmental, through social implementation of moral conduct, which movements of all parties. The illustrates the fact that moral values transformation carried out in the village recognized as cultural values, which must must be based on sustainable development. encompass community life. These are the Massive social movement collaboration community's efforts to maintain the values will make a real contribution to the of character that believed to be a simple transformation of the village. measure of the community fighting for the

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index

Bagan 2. Struktur Pemerintahan Ohoi Menurut UU Desa

Lembaga Kepala ohio Badan adat Saniri ohio

Juru Tulis

Kaur Kaur Kaur Kasie Kasie Kasie

Masyarakat

Sumber: Lampiran Permendagri 84 tahun 2015

The conditions experienced by described above must adjust to formal rules Ohoi in Southeast Maluku Regency that while awaiting the revision of regional could saw that in the context of social regulations on Ohoi and Ratshap, which institutions for Ohoi which located far from temporarily discussed between the regional urban areas, the traditions and customs are government and the Southeast Maluku still very clear, different from villages in Regency People's Representative Council. urban areas, social institutions will only Following the direction of the discussion, move when problems occur problems the Ohoi government structure will change related to adat. In the process of organizing by separating the village representative the dynamics of governance that occurs in body and the traditional institutions that Ohoi outside the urban area, merely the deal with adat issues (Laksono, 2016). structure of the Ohoi apparatus that adjusts to formal rules while the conventional Analysis of the Drivers of Ohoi Institutional apparatus stands alone as other parts that Dynamics. have an essential role in the problems there. The dynamics of the Ohoi The separation of Ohoi government government that has occurred to date, as structure and adat only happened to Ohoi described above, is a description of Rat. The reason for maintaining the theoretical and empirical complexity. authority of the king in the scope of the Empirically, the structural conditions of the Ratshap was that an Ohoi head led the Ohoi government, as the dynamics above, administration of the government in Ohoi have the most significant role in local Rat, this was a formal consequence of the government through policies, the lack of issuance of Regional Regulation 03/2009 input from the lower reaches concerning Ohoi and Ratshap. accommodated in policy formulation As a consequence of the creates a mismatch between the socio- government policy change on village cultural conditions of Ohoi and the policies governance, the Ohoi government structure that have issued to enliven supradesa. The

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index main problem that occurs is Ohoi's position outlined in the 1945 Constitution outlined as an autonomous region that has the right in article 18 of the 1945 Constitution The to regulate and manage its government village regulation s stipulated through Law following the prevailing traditions and number 22 of 1948 concerning Regional customs, which are ruled out by the Government which makes the village as a supradesa government. Whereas Ohoi subordinate of the Regional Government as autonomous as a common area is a form of a level III Autonomous Region. Law moral responsibility that is not related to Number 05 of 1979 concerning Village strategic issues but is related to spiritual Government, which is a product of the responsibility, which is not only related to New Order, shows village governance the interests of the state but also the without regard to the diversity and interests of individuals in a communal traditional governance systems they have. system (Kartohadikoesoemo, 1984). Fourth, the policy of recognition of Based on the above discussion, the existence of villages, when Indonesia changes that occur in Ohoi could identify entered a new round of governance in several factors. First, being modernization, 1999. The regime that declared an era of which can significantly change the face of 'reform.' The peak of government support community life (Huntington, 1971). for the reform era occurred in 2014 when Second, the change in the face of the Government of Indonesia issued a customary village governance influenced village law that wholeheartedly by government policies on villages that acknowledged all the specialties that were began in the Dutch colonial era to the era of owned by the village. The state firmly Indonesian independence. During the recognizes the authority of indigenous Dutch colonial administration, the village villages and gives full authority to government regulated as a government implement an autonomous system of entity that had to participate in the Dutch government as long as it does not conflict system of government. This policy created with state policy. In 2014, with the issuance a hierarchical relationship structure that led of Law No. 6 of 2014 concerning Villages to the emergence of supra-village becoming a stepping stone to truly make institutions outside the local government villages a subject of development following structure (Soselisa HL, Sihasale WR, the values that develop in them, following Soselisa PS, Litaay SCH, 2013; (Kholifah, the mandate of Article 4. 2013). Third, the state's intervention in the CONCLUSSION village government's administration Looking at changes in the structure became more robust when Indonesia and function of Ohoi/village government in gained independence in 1945. During an institutional context, it is not easy to independence, the national government separate them from the historical approach understood how important villages were in from postcolonial to the present. The the context of the unitary state of the history of the village administration, which Republic of Indonesia so that they re has always changed to adjust to the

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index dynamics of conditions and the national https://doi.org/10.1080/003247209 political situation. The dynamics of Ohoi 03137224 Henley, D., & Davidson, J. S. (2008). In Structural changes that are driven by factors the name of Adat: Regional of modernization, factors of governance perspectives on reform, tradition, change, as a form of intervention factor of and democracy in Indonesia. Modern Asian Studies. the superstructure government through the https://doi.org/10.1017/S0026749 national recognition policy factor do not X07003083 directly change the prevailing value system Hooe, T. (1990). Little Kingdoms, adat and inequality in the Kei Islands, of Local Wisdom that comes from the Eastern Indonesia. Larvul Ngabal customary law. Besides, Inguanzo, I. (2011). Indigenous Peoples, Ohoi, as a community united with the Democracy, and Representation: The Cases of Bolivia and power of Kinship, makes the value system Guatemala. Boletin PNUD & built strong and able to survive during Instituto de Iberoamerica, change that hit Ohoi. (February). Jalata, A. (2012). Gadaa (Oromo Democracy): An Example of REFERENCES Classical African Civilization. Antlöv, H., Wetterberg, A., & Dharmawan, Sociology Publications and Other L. (2016). Village Governance, Works. Retrieved from Community Life, and the 2014 http://trace.tennessee.edu/utk_soco Village Law in Indonesia. Bulletin pubs/80 of Indonesian Economic Studies. Kartohadikoesoemo. (1984). Desa. https://doi.org/10.1080/00074918.2 Kholifah, E. (2013). Pengaruh Otonomi 015.1129047 dan Pemberdayaan terhadap Bagus, Lorens. (2002). Kamus Filsafat. eksistensi desa adat: Studi di Desa Jakarta: Gramedia Pustaka Utama. Tengganan Kecamatan Manggis Barraud, C. (1985). The Sailing-Boat: Kabupaten Karangasem Bali, Circulation And Values in the Kei (Impact of decentralization on islnads,in context and indigenous Village: Study in levels,Anthropological and essays Tengganan Village-Bali). Politico, on Hiperiodrchy in Indonesia. Jaso 1. Occasional Papers, 4. Kudubun, E. (2017). Ain Ni Ain, Kajian Bebbington, A., Dharmawan, L., Fahmi, Sosio-Kultural Masyarakat Kei E., & Guggenheim, S. (2004). Tentang Konsep Hidup Bersama Village politics, culture and dalam Perbedaan (Ain Ni Ain- community-driven development: Study Socio-Cultural on Kei Insights from Indonesia. Progress Community about Living unity in in Development Studies. diversity). Cakrawala, 163–189. https://doi.org/10.1191/146499340 Laksono, P. (2016). , The Adat 4ps085oa contributions for the villages to Boon and Chen. (2007). Dynamic develop independently: case from Governance, Embedding Culture, the Kei Islands, Southeast Maluku Capabilities and Change in Regency. Humaniora, 28(3). Singapore. World Scientific Pub Ni’matul, H. (2015). Hukum pemerintahan Co Inc. Desa. Hukum pemerintahan Desa. Buttenheim, A. M., & Nobles, J. (2009). Ohoira, A. (2016). Kei (Alam, Manusia, Ethnic diversity, traditional norms, Budaya dan beberapa and marriage behaviour in Perubahannya),. Yogyakarta: Indonesia. Population Studies. Sibuku.

CosmoGov: Jurnal Ilmu Pemerintahan P-ISSN 2442-5958 E-ISSN 2540-8674

Vol..6, No.1, 2020 Doi: https://doi.org/10.24198/cosmogov.v6i1.22292 http://jurnal.unpad.ac.id/cosmogov/index Ohoitimur, Y. (1983). Beberapa sikap community institution Western Kei hidup orang Kei: Antara Kecil-Southeast Maluku, Local ketahanan diri dan proses Institutional a. perubahan, suatu studi antropologi Syarifudin, A. (1976). Pengaturan budaya nasional. Sekolah Tinggi Koordinasi Pemerintahan di Seminari Pineleg. Daerah. Bandung: Tarsito. Pattikayhatu dkk. (1978). Sejarah Thornburn. (2005). Musibah: Entitlements, Pemerintahan adat di Kepulaauan Violence and Reinventing Kei Maluku Tenggara. Ambon. Tradition in the Kei Islands, Rowland, J. (2009). Democracy and the Southeast Maluku,. Centre of Tribal System in Jordan: Tribalism Southeast Asian Studies. as a Vehicle for Social Change. Turpel, M. E. (1992). Indigenous People’s Independent Study Project (ISP) Rights of Political Participation and Collection. P. Self-Determination: Recent Sahu, K. K. (2014). Challenging Issues of International Legal Developments Tribal Education in India. IOSR and the Continuing Struggle for Journal of Economics and Finance Recognition. Cornell International (IOSR-JEF), 2(3), 48–52. Law Journal, 25(3), 579–602. Retrieved from Retrieved from www.iosrjournals.org http://scholarship.law.cornell.edu/ci Soselisa HL, Sihasale WR, Soselisa PS, lj/vol25/iss3/6 Litaay SCH, N. T. (2013). , Studi Young, H. P. (1999). Individual Strategy Kelembagaan Masyarakat Lokal and Social Structure: An Kei Kecil Bagian Barat Kabupaten Evolutionary Theory of Maluku Tenggara, Analisis Institutions. Canadian Journal of Kelembagaan Lokal Wilayah Economics/Revue Canadienne Tujuan Kawasan Konservasi D`Economique, 32(1), 247–250. Pperiodiran (Study on local https://doi.org/10.2307/136405