Strengthening Authority of Indigenous Actors Post-Determination Of

Jurnal Ilmu Sosial Mamangan Volume 7, Number 2, July-December 2018

Strengthening Authority Of Indigenous Actors Post-Determination Of Kampung Adat Status In Siak Districts Author : Husni Setiawan & Aidinil Zetra Source : Jurnal Ilmu Sosial Mamangan, Volume 7, Issue 2, July-Desember 2018 Published by : Laboratorium Pendidikan Sosiologi, STKIP PGRI Sumatera Barat

To Cite the Articel: Setiawan, Husni & Zetra, Aidinil,, 2016. Strengthening Authority Of Indigenous Actors Post-Determination Of Kampung Adat Status In Kabupaten Siak. Jurnal Ilmu Sosial Mamangan, Volume 8, Issue 2, July-Desember 2018: 70-79.

Laboratorium Pendidikan Sosiologi STKIP PGRI Sumatera Barat

Jurnal Ilmu Sosial Mamangan VolumeSetiawan, 7, Issue Husni 2, &July Zetra,-December Aidinil 2018 – Strengthening, p. 70-79 Authority Of Indigenous Actors .... ISSN : 2301-8496 (Print), ISSN : 2503-1570 (Online) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-mamangan DOI : 10.22202/mamangan. 2013

STRENGTHENING AUTHORITY OF INDIGENOUS ACTORS POST-DETERMINATION OF KAMPUNG ADAT STATUS IN SIAK DISTRICTS

Husni Setiawan¹ & Aidinil Zetra²

1&2 Faculty of Social and Political Sciences of Andalas University, Padang. Email : 1 [email protected] & ²Email: [email protected]

ABSTRACT Triple This study discusses the status of adat which has the power of formal law which gradually impacts on the addition and strengthening of political rights of traditional leaders. This phenomenon occurs in the Kampung Adat Sakai Minas, Kabupaten Siak. The community of the traditional village made a rule that the chief and must come from ethnic Sakai or who have blood ties with the Sakai community. On the other hand, there is a dichotomy of the political rights of people outside of Sakai Ethnicity. This study aims to analyze the strengthening of the authority of indigenous actors in Kabupaten Siak. This study uses a qualitative method. Analysis of data using emic based on the results of in-depth interviews and related documents. The results of the study showed that after the establishment of Sakai Minas Traditional Village status, customary actors experienced formal political authority (de jure) strengthening compared to before the establishment of traditional village status. Strengthening this authority comes from the interpretation of the Siak Regency Regional Regulation No. 2 of 2015 concerning the Establishment of Traditional Villages.

Keywords : Authority, Traditional Leader and Indigenous Villages of Sakai

INTRODUCTION indigenous leaders in the formal government The study of indigenous peoples is system. becoming increasingly interesting in further For this reason, further research is study in the traditional village system after it needed regarding indigenous peoples with a was passed Law No. 6 of 2014 concerning focus on studies of changes in the authority of Villages. This article focuses on changing the customary actors starting from before and authority of traditional leaders/actors when after being designated as traditional villages. determining the status of traditional villages. The purpose of this study was to describe the Previous indigenous peoples research has authority of indigenous actors in Siak District been carried out such as Arizona (2013), after the establishment of the status of Zainudin (2013), Yarni (2014), Raja (2014), traditional villages. Determining the status of Zudan Arif (2014), Rauf (2016), Hr & the traditional village has an impact on Harakan (2017), Apriani (2018). The strengthening the authority of indigenous research conducted discusses the life of the actors. community in general and has not touched on Customary actor authority has always changes in the political authority of been in the spotlight in the dynamics of the village government system in Indonesia.

Since Indonesia's independence until the applies in the case of customary trials, reform era, the existence of indigenous actors customary land rights to the regulation of has continued to change. Changes that occur village head elections. As for ordinary are weakening and strengthening the villages, origin rights only apply to customary authority of traditional actors. The matters such as communal land rights. The weakening of the first traditional actor arrangement of village head (ordinary authority occurred in the New Order era village) election is carried out in accordance where the government imposed Law Number with general arrangements. 5 of 1979 concerning Village Government Research on indigenous villages has which uninformed village systems been carried out by several researchers such throughout Indonesia (Hr & Harakan, 2017). as Zudan Arif (2014) who argued that the This arrangement has an impact on the customary law community unit established as dualism of the village government system as a traditional village was basically carrying happened in West Sumatra and Bali (Apriani, out the function of government (local self- 2018). The dualism of the government government) with the existence of clear system results in a reduction in the authority boundaries, government and other devices of customary actors, namely only taking care and added one of the other institutions in the of customary matters (informal). While the life of customary law communities such as activities of the village government (formal) shared feelings, wealth, and customary are in the authority of the village head. government institutions (Arif, 2014). Other Customary actor authorities have researchers discussing traditional villages are regained strength after the enactment of Law Muhammad Raja et al (2014). This study Number 6 of 2014 concerning Villages. This found that the application of customary law regulates the traditional village system villages is still constrained in an effort to re- that allows customary actors to regain explore the cultural values of people who authority as before the New Order era. In the have been eroded by time (Muhammad, Isril, traditional village system, adat actors are & Febrina, 2017). So that a strong effort is given the authority to organize village needed to look for traces of past history. A governance in accordance with the customs similar study of attempting to re-explore of the community (Yarni, 2014). The tradition is Mukhtar (2017) who found that involvement of indigenous actors is not just a customary villages in Siak Regency were matter of indigenous but also includes formal constrained by the existence of communities village regulation. Today's village that did not carry out customs in their government is considered as one of the entirety and tended to have mixed with political entities to support the development outside traditions (Mukhtar, 2017). process for the welfare of the Indonesian The traditional village system, which is people so that state recognition of traditional considered as a form of recognition villages becomes important (Rauf, 2016). (recognition) of the rights of the origin of To reinforce adat there are at least three Indonesian society, is inseparable from steps that can be taken, namely to explore criticism. One of the criticisms came from and record customary rules, strengthen Asrinaldi (2017) who argued that traditional customary institutions and finally assist the villages would give birth to traditional community by the government (Zainuddin, oligarchies that were contrary to democracy 2013). These three steps are accommodated in Indonesia. Customary villages provide by the Indonesian government through Law broad authority to traditional actors both Number 6 of 2014 concerning Villages by traditionally and formally. With this providing opportunities for rural traditional village system, the authority of communities to choose to use the village customary actors can be returned according system (ordinary) or traditional villages. to the origin of the traditions of the Traditional villages and villages basically community. Strengthening this authority has carry out almost the same tasks (Arizona, become one of the solutions to the separation 2013). The only difference is in the of the functions of traditional actors in the implementation of origin rights, especially administration of the village government regarding social preservation. In the system (Yunus, 2013). Nevertheless, the offer traditional village system, customary law of the adat village was criticized that it was

Copyright © 2018, Jurnal Ilmu Sosial Mamangan| 71 Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors .... not impossible that the customary village indigenous actors after the establishment of formed would give birth to a new traditional traditional villages. This study aims to explain oligarchy in the administration of a system and analyze the strengthening of the that contradicted Indonesian democracy authority of indigenous actors in Siak (Asrinaldi, 2017). Regency by using the concept of authority The feared oligarchy is quite reasonable and the concept of traditional villages. Both considering the history of the Indonesian concepts are used to guide researchers to people who used the system of leadership explain the phenomena that occur. oligarchy at the village level. The meaning of Speaking of authority, according to the oligarchy in question is a form of Harold D. Laswell and Abraham Kaplan in the government whose political power is book power and society, authority is formal controlled by a small group of people. In this power. Those who have the authority have case, the researcher highlights the dominance the right to issue orders and make of one ethnicity in the composition of a regulations and have the right to expect multicultural society. As happened in Sakai compliance with these regulations Minas Traditional Village, Siak Regency. The (Budiardjo, 2013). In line with Laswell and village consists of five ethnic groups, namely Kaplan, David Easton also defined authority the Sakai, Batak, Minang, Javanese, and Nias as the belief of the community that it was ethnicities. The population of Sakai is 30%, natural for him to accept and obey the Batak 30%, Minangkabau 15%, Java 15%, authorities and fulfill the demands of the and Nias 10%. The community in this authorities. Both of these opinions refer to traditional village is a researcher for two the understanding that authority is the categories of residents, namely indigenous obedience of members to leaders. This people and migrants. The indigenous people arrangement is divided into three typologies are ethnic Sakai and immigrants are ethnic by Max Weber, namely traditional, Batak, Minangkabau, Javanese, and Nias. This charismatic and legal-rational (Paul, 1985). division is to make it easier for readers to These three typologies come from different understand the dominance of community conditions, people trust a leader with a groups towards other groups. different foundation, leaders can be By capitalizing on the status of recognized based on the culture and traditional villages, traditional Sakai ethnic traditions of the community (traditional) as actors have the authority to formulate well as a leader of the people, ethnicity and so customary rules. One of the customary rules on. Then leaders can also be recognized that are made is the requirement to become a based on personal abilities that are not prince (village head) must come from Ethnic owned by others (charismatics) as well as Sakai (indigenous people) or who have blood scholars, shamans, and so on. Finally, a leader ties (crossbreeding) with Sakai Ethnicity. can be recognized based on the formal rules This closes the possibility for people who do of the state (legal-rational) such as the village not have blood ties with Ethnic Sakai head, regent, governor, and others. From the (immigrants) to become a leader. This is seen three typologies of authority, they are as a form of domination of indigenous people reduced to two categories namely formal and towards immigrants. informal authorities. Traditional and This phenomenon is a new problem in charismatic typologies fall into the informal the discussion of indigenous village category, while legal rationales fall into the communities in Indonesia so that further formal category. This is done to make it studies are needed. Research on traditional easier to understand the phenomenon of villages as discussed previously only looks at leadership dualism that occurred on the topic the problematic application of traditional of this study. villages but has not yet discussed The authority of adat actors is strengthening the authority of indigenous inseparable from the application of Law actors that have an impact on the traditional Number 6 of 2014 concerning Villages that oligarchy of one group against other regulate the traditional village system. This community groups. For this reason, the customary village arrangement is further formulation of the problem in this study is regulated by the Regional Regulations of each how to strengthen the authority of Province and Regency / City. The application

Copyright © 2018, Jurnal Ilmu Sosial Mamangan| 72 Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors .... of customary villages is adjusted to the rights meaning. The research was conducted in the of the origin of the community so that Sakai Minas Traditional Village, Minas differences occur between the traditional District, Siak Regency, Riau Province. The villages with each other. To understand the choice of this location is based on the concept of traditional villages in Siak consideration that the Sakai Ethnic Regency, researchers used Siak District community is categorized as an isolated Regulation No. 2 of 2015 concerning the ethnic community (Effendi & Putra, 2017) Establishment of Traditional Villages. given the authority by the Local Government Based on the Siak District Regulation No. of Siak Regency to regulate the village system 2 of 2015 concerning the Establishment of in accordance with the rights of origin so that Indigenous Village Article 1 paragraph 9 the community uses the opportunity to make states that villages, another name for the adat rules in the middle composition of village, are legal community units that have multicultural society. territorial limits that are authorized to regulate and manage government affairs, the This research was conducted in May- interests of the local community based on July 2018 with in-depth interviewing community initiatives, origin rights, and / or techniques and documentation. The selection traditional rights that are recognized and of informants was carried out by purposive respected in the Unitary State of the Republic sampling method so that there were nine (9) of Indonesia system. In article 2 the purpose informants chosen by distributing elements of establishing customary villages is to revive of the village government, the board of the the role of traditional leaders in the Badan Pemusyawaratan Desa (BPD), administration, development, and service to traditional leaders, and community leaders the community, this is caused by the representing each ethnic group in the village. increasingly complex community life as Data analysis in this study is to find the urbanization from other regions. relationship between parts and overall data Textually the establishment of obtained based on the results of interviews traditional villages is motivated by the and document collection. Definition of displacement of people from various regions, quantitative data analysis is a systematic giving birth to a mixture of various cultures. process for determining the parts and As an effort to preserve the culture of the interrelated between parts and overall data community as long as it is stipulated by the to give birth to classification and typology regulation of the traditional village. The (Afrizal, 2014). In the writing process, consequences of this traditional village are in researchers use emic analysis, concepts that accordance with article 6 paragraph 3, are built by researchers based on field data customary villages have the authority to analysis. The procession of collecting data is carry out government based on the original by visiting the informants who have been structure, regulation of communal land and determined to hold a meeting, after meeting preservation of customary values. This article an interview with the guidelines that the which was interpreted by the Sakai Ethnic researcher has made, but in the interview community as a basis for making regulations process, the researchers improvised so that on traditional villages that were entitled to the interviews were not monotonous. become leaders must come from the Sakai Interviews were conducted with several community. repetitions to informants who the researchers considered needed to be RESEARCH METHODS deepened to the data. After the data is The researcher used a qualitative sufficient, the next step is to sort the data approach (Afrizal, 2014) because the needed to answer the formulation and research conducted was related to research purpose of this article. Furthermore, the data problems, namely human behavior in a is interpreted based on the understanding of community group. In this case, the researcher the researcher and the theoretical review in collects information about social reality from this article. the actor's perspective. That is, the events and events that occur are interpreted by the RESULT AND DISCUSSION actor and how the actor's process derives Profile of Research Location

Tungkek/ Antan- Tongkat Antan/ Monti

Society

Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors ....

The population of Sakai Traditional During the reign of the Siak Kingdom, Village comes from various regions and the Sakai community was subject to the ethnicities in Indonesia. In the village, the king's orders and regulations. Sultan Siak is population is grouped into two groups, the highest leader of the Sakai community. namely indigenous people and migrants The administrative arrangement of Raja (Mukhtar Rauf [Pemangku Adat], interview). Siak's power over the Sakai community was The indigenous people are ethnic Sakai, while carried out indirectly, meaning that King Siak immigrants like Batak, Javanese, Minang and appointed an official from the Malay Nias ethnic. The Sakai ethnicity is divided community called a trading officer who into two regions, namely Sakai Luar and functioned as an intermediary between the Sakai Dalam. Sakai Luar is in the hamlet of Sakai community and Raja Siak (Suparlan, Keramat and Rantau Bertuah, while Sakai is 2003). After Indonesia's independence, the in the hamlet of Batu Bosa. The population in king's leadership ended with the Sakai Ethnic Sakai Minas Traditional Village is 4,480 community. The leadership structure of the people, with details of 2,868 men and 2,612 Sakai community is wholly owned by Batin in women. The number of households is 1,210 each perbatinan region, both in terms of five households. The number of Sakai ethnic and eight per month. The leadership community families according to adat structure consists of Batin, Tongkat, and stakeholders is 400 families, around 30% of Antan-antan. The structure is described as the total number of households in the village follows: (RPJM 2016). The composition of the Sakai Minas The mind is the top leader. In Traditional Village community consists of exercising his power, the Batin is assisted by Sakai, Batak, Javanese, Minang and Nias Tongkat and Antan-antan. The stick functions ethnic groups. Percentage of Sakai Ethnicity a Batin representative in charge of replacing 30%, Batak 30%, Java 15%, Minang 15%, and the Batin presence if the Mind is unable to Nias 10%. The community economy consists come to a place/event (Isjoni, 2005). Aside of several types, namely 27% farmers, 1% from being a representative, Tongkat is also a traders, 36% daily laborers, 1% civil servants person who is asked by Batin to decide on a and private employees (PT. Chevron [oil and case during a customary trial. Whereas gas] and Indah Kiat [paper factories]) 35%. Antan-antan functions as the executor or Daily labor salaries and farmers averaged no executor of Batin policies. For example in tax more than Rp. 1,000,000 per month (RPJM collection, enforcement of customary rules 2016). This daily laborer is dominated by the and implementing customary sanctions. The Sakai ethnic group, especially ethnic Sakai, Batin Relationship to the Tongkat and the who lives in the hamlet of Batu Bosa. In the Antan are instructions. While the relationship field of agriculture, people plant food crops between Tongkat and Antan is coordination. such as tubers and vegetables. The area of Tongkat and antanes are lifted directly by the land used as agricultural land is classified as mind based on the characteristics of each. smaller than the amount of other agricultural The character that must be possessed by lands such as oil palm and acacia owned by sticks is wise and wise, while antan-antan the company and private citizens. In the must be strict and strict towards the merchant sector, the community uses the implementation of customary rules. Minas highway market which is located in the This structure then changed after Law Rantau Bertuah hamlet to sell various Number 5 of 1979 concerning Villages that clothing, food and shelter needs. This trader replaced Batin leadership with the village is dominated by immigrant communities such head. The village head became an addition to as Minang and Batak. For food needs such as the Sakai community leadership structure meat, it is dominated by Muslim Batak ethnic resulting in the separation of the authority of groups and for vegetables by Karo Batak two community leaders. The village head has (Non-Muslim) while clothing and board village government administrative authority needs are dominated by Minang people. while Batin has the authority to manage

indigenous. Administrative matters such as Sakai Community Leadership population records, finance, village

Copyright © 2018, Jurnal Ilmu Sosial Mamangan| 74 Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors .... development are carried out by the village regulations relating to community social head. Things related to customary rights, relations (fighting, theft, and so on). rules and traditional ceremonies are the Customary norms (marriage and divorce) authority of Batin as a traditional leader. At and regulation of communal land. Regarding this time the village head was chosen directly the authority to regulate customary land, in by the community while the Batin remained general, the communal land belongs to the with the prevailing customary system, entire Sakai community. Inland management, namely based on the lineage. communal land is divided into several community groups so that communal land in Leader Recruitment the Sakai Traditional Village is divided into The Batin Position is obtained by two regions, namely the Sakai Dalam (inside) someone because it is inherited from the ulayat land and the Sakai Luar (outside) father of a Batin. This inheritance is usually ulayat land. Furthermore, this ulayat land is given to the oldest son of the Inner family. entrusted to several family heads to be But if the eldest child is not sufficiently processed as a source of income for the capable of leading, a Batin will pass on community (Mhd. Bungsu [Batin], interview). leadership to a boy who is smarter and Although ulayat land is divided into several smarter. This inheritance is done if the parts, Batin still has the authority to regulate previous mind is unable to carry out activities the land. The Batin authority includes the as a leader such a sickness, old age, etc. distribution of communal land to the Sakai (Suparlan, 2003). community and the authority to sell Requirements to be a Batin person, communal land to other parties aside from being intelligent, able to speak (private/company). well and have high authority, a Mind must be The next Batin authority is to impose able to master the knowledge of divination sanctions on people who violate the Sakai which can connect him to the unseen world. customary rules. Sanctions given to violators Therefore usually a Batin person will teach of the rules depend on the mistakes made. the child he deems to inherit the leadership Mild violations such as beatings, minor thefts of the Mind with the knowledge of divination and misunderstandings among indigenous gradually until the child can master the communities are usually in the form of supernatural world. Besides that, the way to apologies and submitting certain fines connect with the merchant leader is also (customary conditions) as a form of apology. taught by a Batin person to a future successor While large cases such as immoral acts and (Suparlan, 2003). grand theft, the sanctions are giving one buffalo to slaughter and the meat given to the Dynamics of Batin Authority whole community and several other There are four authorities in the mind. requirements. Provision of sanctions through First, supervise and regulate the enactment of customary trials. The trial process is social order in the lives of community groups. explained in the next discussion. Second, arrange and carry out tax collection. Batin authority related to tax collection Third, giving sanctions to people who disobey ended after Indonesia's independence. Before the rules. Fourth, Batin has authority in Indonesia became independent, tax collection matters of marriage and divorce in the Sakai (tenth rice yields in the fields and forest indigenous community. The Batin Authority products) and tribute that had to be handed which is still valid today is regulating social over to merchants or royal officials once a order (making policies) and giving sanctions year or at any time needed by the king to be (customary trials). The tax collection sold. This tax collection was considered as an authority ended after Indonesia gained obligation of the Sakai community to the Siak independence and the affairs of marriage Kingdom because it had been given land to ended after the influence of Islam developed live and act in the territory of the authority of in the lives of the Saki people. Raja Siak (Mhd. Bungsu [Batin], interview). The Batin authority in regulating social The last Batin authority is having order is making policies related to laws and authority in matters of marriage. This norms in people's lives. The policy includes authority ended after the religion of Islam developed in the community since 1970.

Changes in this authority related to the role the Indonesian state. This recognition of Batin guardian marriage was replaced by automatically made the Sakai community the guardian of marriage from the side of part of Indonesian citizens. The consequence women or other parties allowed in Islamic of the state system is that it must follow the teachings. The change of role removes the rules imposed by the state. Since the Batin authority in this marriage matter. enactment of Law No. 5 of 1979 concerning Changes in public trust have resulted in Village Government, Batin no longer changes in the authority that Batin has in the automatically becomes village head because life of the Sakai community. elections are carried out democratically (Hamidy, 1992). Since then, Batin authority Royal Age Batin Authority has weakened. In some Sakai regions, the In the past, in the days of the Siak Sri village head no longer comes from the Sakai Indrapura Kingdom, the ethnic Sakai people family. At this time, Inner authority changed were submissive and obedient to the king. All only as an adat leader who acted as a partner rules and regulations of the king are of the village government. This condition is something that is inexorable. In one factor in the loss of the values and implementing the government system, the traditions of the Sakai community. Siak Kingdom regulates the Sakai community with an indirect rule, Raja Siak appoints an Batin Authority After Determining the official from the Malay community called the Status of Sakai Traditional Village merchant functions as an intermediary The Sakai Ethnic Community translates between the Sakai Ethnic community and traditional villages as the rights of the Sakai Raja Siak (Parsudi, 1995). Hierarchy of community to manage and regulate the leadership, a Batin is within the authority of village in accordance with customs and the Sultan of Siak and follows orders from the traditions. On this basis the Sakai community kingdom. In the implementation of made customary rules through the Sakai community life, a Batin is given four powers, Customary Law Regulations of Bomban namely first supervising and regulating social Mineh Bathin Limo Region. In Article 6 life, secondly conducting tax collection, third paragraph 1 and 2, it is sounded that the giving sanctions to people who are not candidate for the head is determined by the obedient to the rules, and fourth is the decision of the adat authority upon approval authority to marry and divorce society. of Batin. Furthermore, the adat and Batin The process of Batin appointment based stakeholders have the authority to propose on father's lineage (patrilineal) is the oldest the dismissal of an official if they cannot carry boy, or if it is not possible due to other out their duties and functions (article 32 considerations, the Batin position may be paragraph 3-6). This considerable authority given to the second son or so on. Not justified possessed by adat and Batin stakeholders in giving a Batin position to girls. At the time makes Sakai's traditional actor authority of the Siak Kingdom, Batin as an indigenous stronger. The mind no longer only regulates leader as well as a formal leader (collecting the issue of adat but also participates in the taxes, making rules and giving sanctions). In political process of the village government. simple terms, at this time Batin had formal and informal authority (Mukhtar Rauf Establishing Customary Village [Indigenous Actor] interview). Different Regulations conditions after post-independence, As a form of the seriousness of the Sakai especially in the New Order era, Batin no Minas Traditional Village community in longer held formal authority but only had carrying out the traditional village system, informal authority (taking care of customary Batin and the Sakai community leaders made cases). customary regulations in writing. This regulation is based on the norms that have Post-Independence Batin Authority; prevailed in the lives of the Sakai people for a Orde Baru long time. Before the establishment of Post-independence, the Siak Kingdom traditional villages, the Sakai customary rules stated that the Siak Kingdom area was part of were only in oral form. This written

Copyright © 2018, Jurnal Ilmu Sosial Mamangan| 76 Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors .... customary regulation is made based on the results of a customary consultation consisting Establish Penghulu Candidates of Batin, Pemangku Adat, and the Sakai As an adat leader, the political authority community. of the Batin Limo Bomban Mineh was The adat meeting was held four times, at strengthened through customary regulations the first meeting held on 26 August 2015 at that had been set by Batin himself. In the the Sakai Minas Traditional Hall. Based on the customary regulation of Chapter III, Article 6 minutes of the meeting, three things were paragraph 2 the prospective candidates for agreed on, namely agreeing to perfect the Penghulu are determined to become customary law, secondly stipulating the candidates after the process of the procedure for electing the Head of Election Indigenous actor with the approval of the and thirdly accepting opinions from several Batin Party. This arrangement was carried leaders about the customary law of marriage. out as an effort to enforce customary rules so The first meeting was attended by 27 that the elected officials could carry out delegates from traditional figures Sakai village governance based on Sakai's Minas and Kandis. traditional values. The second meeting was held on In conditions like this even though the September 19, 2015, at the same place as the election of the headman is carried out previous meeting. The meeting was attended democratically, customary actors have strong by as many as 18 participants and agreed authority. With the authority to decide upon several things at this meeting. The first candidates indirectly, all candidates must is to establish marriage law and about follow the wishes and indigenous actor and divorce. Second is to accept the opinions of Batin stakeholders. One of the conditions that community leaders regarding the discussion must be fulfilled by prospective candidates is at the next meeting. In the following month, that they are willing to pray for the midnight October 3, the third meeting was held. This congregation in the Grand Mosque of Minas meeting was only attended by 17 participants and are willing to follow all customary rules. with an agreement to establish customary This will be done before the nominees are law on petty theft, pulang pegito and determined to be candidates to be chosen by historical evidence of bribery, rivers, people, the community. If this is applied in the life of and embankments. Furthermore, in the same the traditional village, it is not impossible month on October 17, 2015, the last meeting that traditional leaders and village leaders was held with a total of 12 participants to remain in harmony with the culture and establish customary rules about fights, giving traditions of the community. Thus the customary titles, inaugurating traditional authority of the mind and the stakeholders leaders, adopting traditional and who get informal authority can turn out to be independent leaders and Sakai cultural a patron for the whole community and even a activities. At this meeting also stipulated 16 leader must follow the rules made by Sakai custom rules for Bomban Mineh Limo indigenous and Batin stakeholders. In area and 33 articles. conditions like this even though the election The results of this deliberation must get of the headman is carried out democratically, approval from the mind so that it can be customary actors have strong authority. With implemented. After more than 20 days of the the authority to decide candidates indirectly, results of the deliberations, the customary all candidates must follow the wishes and regulation was signed by Batin Bombo Mineh desires of the adat and Batin stakeholders. Limo and Traditional Sakai Minas Actor. A One of the conditions that must be fulfilled by necessity in the Sakai tradition, everything prospective candidates is that they are related to indigenous must be based on the willing to pray for the midnight congregation approval of Bomban Mineh Inner Limo. After in the Grand Mosque of Minas and are willing the results of the deliberations have been to follow all customary rules made by adat completed, you must first study the results of and Batin stakeholders. This will be done the adat leaders' deliberations. If something before the nominees are determined to be goes wrong, it can be straightened back. So candidates to be chosen by the community. If that the stipulation was only officially this is applied in the life of the traditional established on November 12, 2015.

Copyright © 2018, Jurnal Ilmu Sosial Mamangan| 77 Setiawan, Husni & Zetra, Aidinil – Strengthening Authority Of Indigenous Actors .... village, it is not impossible that traditional The categorization of indigenous people leaders and village leaders remain in and migrants is a marker of differences harmony with the culture and traditions of between the Sakai and non-Sakai tribes. This the community. Thus the authority of the categorization is not clearly written but mind and the stakeholders who get informal develops in the midst of people's lives from authority can turn out to be a patron for the daily conversations. This phenomenon may whole community and even a leader must be common in some regions in Indonesia that follow the rules made by adat and Batin have a diversity of ethnic groups in a region. stakeholders. The original inhabitants of Minas and Kandis Making this regulation as a translation Subdistricts are based on the history of the from Perda Siak No. 2 of 2015 concerning the Sakai, because the Sakai community group Establishment of Indigenous Village Article 9 first opened land in the area. Paragraph 1 which states that the duty of the The division of indigenous people and Inner and Adat Stakeholders is to make migrants until this research is conducted customary rules and elect the Village Head. does not become a social problem for the According to indigenous actor Sakai Minas, community. But when viewed from the this right is given only to traditional villages. determination of the status of traditional This condition is understood as a return villages, the status of the population is a to the authority of the mind which used to concern in the application of this traditional have great power in regulating all aspects of village. When viewed from the quantity, the people's lives, such as in the kingdom until migrant population is more numerous than before the village law was amended in 1979. the native population. The percentage of This shows an effort to strengthen the Batin indigenous people is only 30%, while the authority of the Sakai Minas Traditional population is 70%. With a smaller number, Village community. However, it is indigenous people are given the authority to unfortunate that until now this customary make regulations that are run by the entire regulation cannot be implemented by the community. community. This customary regulation Acceptance of consequences as cannot be implemented due to the lack of immigrant communities simultaneously technical guidance from the Siak District shows that indigenous people have more Government regarding this traditional village authority than immigrant communities. In (Mukhtar, 2017). Nevertheless, the simple terms, if migrant communities unite to community continues to hope that the reduce the dominance of indigenous power, it Regency and Provincial Governments will is possible. Especially in the selection of immediately issue technical guidelines for village heads. However, this was not done traditional villages so that these customary because the current migrants felt that the regulations can be immediately implemented. position of the Penghulu was already sufficiently well led by the natives. The Domination of Indigenous Authorities migrant population is more focused on the Against Migrants plantation business is undertaken rather than In the traditional village system, it is seizing the political domination of the emphasized that the village government or by indigenous people. other names use indigenous traditional values in carrying out village governance. The CONCLUSION life of the Sakai Minas Traditional Village The argument of this article is that after community consists of various tribes, at least the establishment of Sakai Minas Traditional five tribes who live together. The diversity of Village status, adat actors experienced formal the tribe also shows that there are groups of (de jure) strengthening of political authority people who do not have the same tradition compared to before the establishment of but live in the same area of government. This traditional village status. Strengthening of diversity of researchers is defined as a this authority comes from the interpretation multicultural society (Ayang Bahari of the Siak Regency Regional Regulation No. 2 [Penghulu], interview). of 2015 concerning the Establishment of Traditional Villages. This is understood by

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