Hasanuddin Law Review Vol. 2 Issue 2, August (2016)

Volume 2 Issue 2, August 2016: pp. 241-249. Copyright © 2015- 2016 HALREV. Faculty of Law, Hasanuddin University, , South , . ISSN: 2442-9880 | e-ISSN: 2442-9899. HALREV Open Access at: http://pasca.unhas.ac.id/ojs/index.php/halrev Hasanuddin Law Review is licensed under a Creative Commons Attribution 4.0 International License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Tudang Sipulung: A Conflict Resolution Wisdom of Bugis- Makassar Community

Muhammad Syarif Nuh Faculty of Law, Indonesia Muslim University of Makassar Jl. Urip Sumohardjo KM. 5, Panakkukang, Makassar, 90231, Indonesia Tel./Fax: +62-411-455666 E-mail: [email protected]

Submitted: Apr 22, 2016; Reviewed: Jun 5, 2016; Accepted: Jul 12, 2016

Abstract: This article explores local wisdom “tudang sipulung” (seated together), as conflict settlement medium of Bugis-Makassar Community of South Sulawesi, Indonesia. Tudang sipulung is one of the social institutions that owned the Bugis-Makassar South Sulawesi as a conflict resolution. Tudang sipulung was originally only known in the agricultural community in resolving conflicts related to agriculture, and developing relevant social disputes. Formally, this Tudang Sipulung accommodated by Police in South Sulawesi in the form of a forum called the Mabbulo Sibatang Communication Forum (FKMB) to resolve the conflict. FKMB essence is tudang sipulung between the government, the team of FKMB Police, religious leaders, community leaders, the parties to the dispute and sit together in solving the conflict. Some conflicts that have occurred and are resolved through conflict FKMB PTPN XIV with the community District Kera in Wajo regency, Conflict PTPN XIV Takalar with related to land use and conflict Execution University of Al’As’yariah Mandar Polewali Mandar, West Sulawesi, Indonesia. Keywords: Bugis-Makassar; Conflict Resolution; Local Wisdom; Tudang Sipulung

DOI: http://dx.doi.org/10.20956/halrev.v1n2.308

INTRODUCTION character of Indonesian society that is man- Various social phenomena that emerged nered in behavior, consensus in resolving the lately is quite alarming. The phenomenon problem, local wisdom rich plurality, toler- of violence in resolving problems become ance and mutual cooperation, has been trans- common. The Imposition of policies oc- formed into the hegemony of the new groups curred almost at every level of the institu- that are beating. tion. Manipulation of information become Indonesia has a large enough potential commonplace. Emphasis and imposition of conflict that could lead to national integra- the will of one group against another group tion, which is at the potential conflict -be is considered normal. The law is so obser- tween tribes, religion, race, class, regional vant at fault but blind to justice. It seems the centers, civil-military, government agencies/

241 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) countries, Java and non Java-public authori- the interests of a broad cross is an effort to ties, etc. another. In addition, there are po- build inclusivity in reducing the potential for tential conflicts that characterize the imple- conflict is greater.3 mentation of regional autonomy, such as Local wisdom is the potential energy conflicts between local government (mutual of the system of collective knowledge of the borders), conflicts between locally-based community to live the values that bring the people’s power against government officials, survival of the civilized; live in peace; live in conflicts between local government and cen- harmony; moral life; live mutual love, grind- tral government, and so on.1 stones, and parenting; live in diversity; life The issue of conflict in Indonesia com- is full of forgiveness and pengertia;. Jembar pletion sometimes incomplete. Therefore, tolerant life and heart; living in harmony addressing a series of conflicts that arise with the environment; life orientation values needed the attention of all parties. Various that bring on enlightenment; life to resolve efforts to address the conflict that has been problems based on a mosaic of collective made public and government elite impressed reason alone. Wisdom as it grows from deep just completing or ending the conflict, has within its own society. That is the deepest not lead to conflict transformation efforts part of the local culture wisdom. (conflict transformation) on an ongoing ba- There are six functions of local wis- sis. As a result, although the conflict looks dom, namely (a) as a marker of identity of stopped but the same potential conflicts that a community; (b) cross-resident adhesive may arise in the future.2 elements, inter-faith and trust; (c) local wis- Pattern of handling widespread public dom not be forced, but a cultural element participation by utilizing local wisdom com- that exist and live in the community; (d) lo- munity conflict resolution is an alternative cal knowledge provide color together for a that should be considered. Through the will- community; (e) local wisdom will change ingness of the various local actors involved mindsets and mutual relationship of individ- in the conflict and the conflict is expected uals and groups, to put it above the common to utilize local wisdom will be directed into ground; and (f) local knowledge can serve to positive energy for the community. encourage the establishment of togetherness, Local wisdom basically provides the appreciation as well as a joint mechanism to cohesive aspects such as adhesive element get rid of the possibility of damaging com- interfaith, inter citizens, and trust. In this munal solidarity.4 context, local wisdom can be interpreted as Local wisdom is a miniature grand on a space or arena dialogue to fade any kind the stage of culture, local wisdom is the con- of identity politics esklusifitas inherent cept of civility plenary, acting as a beacon among various groups. The effort to bridge 3 Wasisto Raharjo Jati. (2013). “Kearifan Lokal sebagai Resolusi Konflik Keagamaan”, Walisongo: Jurnal 1 Agus Supriyanto. (2007). “Local Culture-Based Penelitian Sosial Keagamaan, 21(2): 393-416. Conflict Resolution”,Journal Ibda`, 5(2): 1-16. 4 Alpha Amirrachman (ed.). (2007). Revitalization of 2 Suprapto. (2013). “Revitalisasi Nilai-nilai Kearifan Local Wisdom: Study of Conflict Resolution in West Lokal Bagi Upaya Resolusi Konflik”, Walisongo: Kalimantan, Maluku and Poso. : ICIP and Jurnal Penelitian Sosial Keagamaan, 21(1): 19-38. Eropean Commission, p. 334-335.

242 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) in every facet of life, to him that, on each of indigenous (volksgeist), should therefore be the tribes that inhabit Indonesia, making lo- placed customary law as the basic source of cal wisdom as the cultural richness that must the legal system for custom peoples.8 terlestari, a cornerstone in the stand , as well Bugis-Makassar community as well as as pride for the community. other ethnic communities have a wealth of Nowadays, the existence of local wis- cultural values contained in the local wis- dom, regarded as one of the alternatives in dom contained in the manuscript Lontara. solving a wide variety of deadlock in the In this Lontara, Bugis Makassar store of settlement of the conflict, both in the local knowledge and wisdom of his past, includ- and national scale. Local wisdom can be a ing a variety of cultural expression. Lontara solution to the conflict is the wisdom that is have an important role in public life Bugis suspected to be able to create a cool atmo- Makassar since ancient times because it con- sphere for patterns and interaction between tains the values of high culture and the basis communities. Local wisdom as a glue for a grounded in the everyday life of society. pluralistic society.5 Local wisdom possessed Bugis Makas- The local wisdom approach is very sar is an instrument of civilization, a civili- appropriate approach to resolve the conflict zation that has been rooted in a sea of peo- because it has been entrenched in the ple’s lives. In the philosophy of Bugis and community.6 Therefore, local knowledge is Makassar, one of which is known in the local something that is already rooted and usually wisdom is tudang sipulung Lontara which is not just a mere profane oriented, but also the medium in conflict resolution. sacred oriented so that its implementation can be quickly and easily accepted by ANALYSIS AND DISCUSSION the public. With local indigenous conflict Since the first community in South Sulawesi resolution is expected to be quickly realized, have had to live the principles that serve as a could be acceptable to all groups so that no shield to sustain civilized norms has. shield hidden latent conflicts in the community.7 in question are the principles that serve as the Local wisdom is the spirit of the people, motto in protecting the norms of customs as by Karl Friedrich von Savigny, every nation a matter of life in performing all its activities must be developed based on the typical spirit both internally and externally, one of which of the nation (volksgeist). If customary law is tudang sipulung. can be seen as a reflection of the spirit of the Tudang sipulung term is a combination of two words that have significant meaning, 5 Rusli Muhammad. (2012). “Local Wisdom Society Towani Tolotang in Sidenreng Rappang”, Journal of which means tudang means sitting and Sip- Al-Ulum, 12(2): 474-481. 6 Ahsan Yunus, Frans Reumi, & Irwansyah. (2015). ulung means together. So, tudang sipulung “Recognition of the Customary Court: A Review of De- means to sit together and come together to centralization in Papua as Special Autonomy”. Journal of Research in Humanities and Social Science, 3(7), 57- discuss various things. Terminological tu- 69. 7 Ilyas. (2014). “Study of Conflict Resolution Inter- 8 Marzali Amri. (2013). “Custom Law, Local Wisdom, Village-Based Local Wisdom in Sigi regency, Central and Regional Autonomy in Indonesia”, Southeast Asian Sulawesi”, Journal Academica, 6(1): 12-22. Journal of Social and Political Issues, 1(3): 309-315.

243 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) dang sipulung on culture Bugis-Makassar conflict customary law. Resolves itself, ask (South Sulawesi) literally means “sit togeth- a third party as a mediator, and leave it to er”, but conceptually is a space for the public the authorities (law enforcement/pabbicara). (the people) to voice its interests in finding Each of these settlement way has different solutions to the problems faced. consequences. The most inexpensive way to Although tudang sipulung has become resolve conflict is customary or community part of people’s lives Wajo Bugis community to resolve themselves by the parties involved in any decision-making since time immemo- in the conflict (by way tudang sipulung fol- rial, but it is recognized that undiscovered lowed by tudang pangngadereng). This origin of the tudang sipulung. But from Lon- method is said to be low because it does not tara Sukkuna Wajo (LSW)9 can be found that require time and cost too much. Condition, tudang sipulung always reflected through each party to the conflict to really understand the said consultation with the people in any the nature of the object that is the source of decision-making king (White Matoa). The conflict triggers and each party also really term tudang sipulung not be separated from intend to create peace together. The problem, the joint conference. Whatever the term of often indigenous parties to the conflict, do this joint consultation is the result of invalu- not understand the nature of the object, so able historical heritage to be preserved for that appears is actually a bout of self-esteem the people Wajo, the value of which is none or prestige. If each then persist in prestige other than deliberation and consensus.10 and ketidatahuannya, it’s become customary At the Bugis-Makassar, in fact, there conflict is not easily resolved.11 are some appropriate way to resolve the If the first way ended deadlocked due

9 Lontara or lontaraq are Bugis palm-leaf manuscript that to each party persist in prestige and igno- record knowledge on such topics as history, science, rance, can be chosen the second way. Ask custom, and laws. The term Lontara is derived from the Malay name for palmyra palm, lontar, whose for help from a third party (government or leaves are traditionally used for manuscripts. Lontara’ Sukku’na Wajo’ is manuscript written by La Sangaji other institutions), who is trusted by both Puanna La Sengneng, Arung Bettempola (of the 18th sides to find a way out of the circle- ofin century). According to Professor Zainal Abidin Farid, the original of this lontara’ was composed by the digenous conflict. Third parties who have Arung Bettempola at the behest of Arung Matoa La Mappajung Puanna Salowong (1764-1767). All the knowledge and experience as a mediator to lontara’ available in Wajo at the time were compared, solve conflicts, will take some initial steps along with hundreds of others from different areas, and the resulting work is now known as the Lontara’na before providing some alternative solution. Sukku’na Tana Wajo’, or the Complete Chronicles of the Land of Wajo. Succeeding generations added Will first explain some termimologi related information on to the chronicle bringing the story up to the cause of indigenous conflict. After the to the end of the 19th century. See, Leonard Y. Andaya. (1981). The Heritage of Arung Palakka: A History of parties have the same perception about some South Sulawesi (Celebes) in the Seventeenth Century. The Hague: Nijhoff. [KITLV. Verhandelingen 91, of the terms that are closely related to the 1981), p 333. object of the conflict, then given several 10 Indar Arifin. “ Good Governance dan Pembangunan Daerah Dalam Bingkai Nilai Lokal Sebuah Studi Birokrasi dan Perubahan Sosial Politik di Kabupaten 11 Anonymous, “The concept of Indigenous Conflict Wajo”. Available online at: http://repository.unhas. Resolution”. Available online at: http://telukbone. ac.id/bitstream/handle/123456789/2255/Journal-05b. blogspot.com/2012/12/concept-conflict-settlement-in- pdf?sequence=10 accessed on 26 September 2015. adat.html accessed on 26 September 2015.

244 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) options to solve it. Ultimately determine the Exposure above indicate that the tra- choice are parties to the conflict.12 dition tudang sipulung have done long ago Tudang sipulung commonly known in by the Bugis Makassar as a shared space for the agricultural world when there is a dis- deliberation and agree in the framework of a pute between farmers. Dispute at farm level solution to the problems faced by the com- usually occurs between farmers and farmer munity. In any political contest tudang sipu- groups or between individual farmers. The lung used as a medium to absorb the aspira- dispute could occur because fighting water tions of the people, this forum is not afraid to to irrigate the fields or breach joint decision. speak despite the presence of the king (rul- Disputes and these violations were given the er). Communities can speak and express the customary punishment maccera. Accord- hope that possessed while providing criti- ing to the rules lontarak - customary rules cism of the authorities or other institutions.14 of society Bugis-Makassar written on palm Decisions is taken in tudang sipulung leaves - the level of punishment varies ac- such, should be based on the principle mas- cording to the shape of violations, ranging solo pao (flowing together), which means from the supply side dishes, slaughtering that the decision to be reached in the “sit to- chickens, slaughtering goats for salvation, gether” (consultation) is a result of the com- up to expulsion out of the village-the latter mon will and mutual interest, which likened rarely done. like water flowing together. That is, the will Viewed Tudang Sipulung essence, the of the ruler (the royal government) and the conception Tudang Sipulung is then con- will of the people must be together in finding sidered as a public space otetntik which can common ground based on shared interests.15 mediate the interests of the people and the Tudang sipulung a traditional public government (the ruling). A pallontara’ (lon- space for people to express their aspirations tara interpreter), Andi Baharuddin describes Bugis Makassar to issues of governance, in the Bugis language that13: and seek agreement (collective will) to the “Naiya riasenge tudang sipulung, problems being faced. The community came iyanaritu mallari ade-e toriolota. Tu- together to discuss and debate rationally a dang maddepu-deppungeng, tudang problem to get a win-win solution, while re- mallewo-lewoang nasibawai akkatta maelo sipatangngareng nenniya mae- specting and upholding the values pangnga- lo mala ada assimaturuseng”. dereng (customs system). This tudang sipu- lung be democratic space for the public to “What is meant by tudang sipulung is a tradition that people often do ad- obtain said consensus over disputes or prob- vance (our elders). Sitting together, lems being faced. If you see tudang sipulung gathered with the intention of going essence, the cultural space tudang sipulung to deliberation and consensus.” is what can mediate between the interests of the public and the government (authorities), 12 Ibid. 13 Ambo Takko and Mukhlis. (2001). Hak Asasi Manusia 14 R. Siti Zuhro et al. (2011). Wajah Demokrasi Lokal. dalam Budaya Bugis-Makassar”, Research Report. Jakarta: PT. THC Mandiri, p. 182. Makassar: UNHAS Research Institute, p. 24. 15 Ambo Takko & Mukhlis, Op.Cit., p. 25

245 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) there have been ongoing since the times of or act must be based (sticking) to the right the kingdom in South Sulawesi. belief/ objective (values of truth), so that All decisions concerning tudang the condition of public spaces created truly sipulung indigenous issues, should not be reflects the objective conditions (actual), not changed much less canceled. Joint leader of subjective, impartial or biased. the people have agreed to make it a perma- Fourth, the base value sipakatau (mu- nent decision (ade’). Thus, the customary tual humanizing/respect). The base value has provisions containing the sanctity, dignity, a social dimension that indicates egalitarian and sanctity. Changing or perverts means a interactions in a public space. It shows the direct attack on the values that make it up, relationship of mutual respect and mutual re- damaging the common good, despise sci- spect between participants in a public space, ence, rigging honesty, and destroy the spirit where each participant has the opportunity/ of democracy. equal access to the views put forward his There are five basic into the spirit of views on an issue without force/pressure tudang sipulung in resolving conflict: First, from any party. the value of the base ada tongeng (hon- Fifth, the base value mappesona ri est words). This reflects the basic values of pawinruk sewua-E (surrender to the Creator. conditions that exist in a public space (tradi- This value transcendental dimension of re- tional) should be based on the values of hon- ligious and cultural activities are guided by esty. For example, participants engaged in a any political, which raised keasadaran be Tudang Sipulung to express their views in “accountability” of each individual to his the form of information or arguments “right Creator in any activity of political culture. (honest)”. Information or argument given is With awareness of the vertical, the commu- not an engineering that hidden behind cer- nication that occurs in a public space will al- tain interests, so Tudang Sipulung that goes ways be based on the values of honesty and “too well” to find a solution to a problem for truth. the common good. Tudang sipulung which is usually fol- Second, the base value lempuk (righ- lowed by a meal together (manre sipulung), teous actions/honest). The basic values as- as a form of local participation in decision sociated with the right attitude or action making in the field. This means Tudang Sip- (straight). In this sense, a participant in a ulung that models is one of the most impor- discussion does not have the properties and tant legacy of the understanding of the nego- behavior of cheating/ruse. Thus, a public tiations to make decisions in various fields. space must be “sterile” of fraudulent, decep- This tudang sipulung is one of the essences tive deceptive, so the conditions that created of conflict resolution are packed inMabbulo a fair condition in a Tudang Sipulung. Sibatang Communication Forum (FKMB) Third, the base value getteng (cons was initiated by South Sulawesi Police tancy/firmness). The basic values that Chief, Inspector General of Police. Drs. H. third explains that an utterance, gesture, Mudji Waluyo in 2012.

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The terminology of mabbulo sibatang e. Communicating and coordinating the (abbulo sibatang: Makassar), Bulo means components of the public regarding bamboo and mabbulo sibatang means bring- the results of the implementation of ing together some bamboo sticks into a bond activities; in order to become stron ger and more use- There are at least four-way conflict ful. Ma’bulo Sibatang (gathered together resolutions in FKMB, the first, as a means in a bamboo hut)16, Like bamboo rafts and of finding a solution to a problem that oc- bridges, would mean if the bamboo stick curs in order to avoid bias that could tar- used grebes rods and boat crossing. Is not nish the course of the democratic process. tied to a bamboo bridge grebes neat if used The second, the candidate and his campaign will be stronger and safer, as well as the bond team can communicate and silaturrahim to that is formed into a bamboo raft will bring prevent acts of anarchy. The candidates and more benefit their supporters have the same responsibil- Standard Operating Procedure (SOP) ity for the destructive behavior that can be FKMB in South Sulawesi Regional Police, detrimental to the candidate concerned. The stated that the essence Mabbulo Sibatang third, bringing together opinion (masseddi is one of the principles of community life ada ‘), brings together attitudes and actions and local wisdom Bugis-Makassar. Mabulo (masseddi gau’) of all components of soci- Sibatang identity as meaningful as “unified ety. Here need the active participation of the commitment” to each other mutual assis- community through consultation to solve tance with the principle: rebba sipatokkong its own problems found in the election. The (mutually enforce), mali siparappe (to help fourth, communication is not only in times of each other so as not to drift), and malilu si- conflict, but also the approach to the whole pakainge (reminding each other in the direc- stakehoders election to prevent conflict. Ap- tion of virtue). proach Mabbulo Sibatang Communications The task of Mabbulo Sibatang Com- Forum is non-formal and the level of “pre- munication Forum are: emptive” issues related to security and pub- a. Facilitate and mediate the entire com- lic as well as the settlement of the problem munity in resolving problems; through consultation (tudang sipulung).17 b. Facilitate and mediate the entire com- Social conflict resolution is done with munity related issues that stand out in a tudang sipulung model through FKMB is society that requires the completion of a land dispute between PTPN XIV at Wajo a comprehensive manner; District with the Kera Distric community c. Looking for the roots of the problems who agreed to terms, where the settlement that arise related to security and order; of social conflicts are adopting local cultural d. Finding solutions in settlement issues; wisdom is to use the model mabbulo sibatang that is to sit together to look for solutions to 16 Muslimin Machmud. (2013). “Heritage Media and Local Wisdom of Indonesian Society”, Global Journal of Human Social Science Arts & Humanities, 13(6): 57- 17 Marwan Mas. “Mabbulo Sibatang dalam Pemilihan 66. Umum”, Tribun Timur, December 3, 2012.

247 Hasanuddin Law Review Vol. 2 Issue 2, August (2016) the problems that occur, for example, issues promise), mediation (accommodation more of social conflicts related to land disputes tend mediate, bridging, and facilitates), or which occurred in the District Keera. even be tolerantion (form of accommoda- Mabbulo sibatang model very effective tion without formal agreements). Almost all in solving these problems so the problems values in tudang sipulung prefers synergistic are even worse does not happen.18 Other kinship. conflicts are handled through Mabbulo Sibatang South Sulawesi Police are PTPN CONCLUSION XIV Takalar conflict with Gowa regency Tudang sipulung is one of the social insti- related to land use; and conflict Execution tutions that owned the Bugis-Makassar Al’As’yariah University Mandar (Unasman) South Sulawesi in peneyelesian conflict. Polewali Mandar, West Sulawesi. Tudang sipulung was originally only Tudang sipulung utilization of tradi- known in the agricultural community in tional institutions, such as FKMB is typical resolving conflicts related to agriculture, deliberation South Sulawesi, suggests the and developing relevant social disputes. use of traditional ceremonies for maintain- Formally, this Tudang Sipulung accommo- ing social integration in the structural-func- dated by Police in South Sulawesi in tional, namely social integration between the the form of a forum called the Mabbulo government and the people and social inte- Sibatang Communication Forum (FKMB) gration among individuals.19 to resolve the conflict. FKMB essence is Result of Indar Arifin research, proved tudang sipulung between the government, that there is value/tradition is attached to this the team of FKMB Police, religious leaders, tudang sipulung models make this process community leaders, the parties to the dispute goes to the model arbirtase accommodation. and sit together in solving the conflict. That is, that the process tudang sipulung is Some conflicts that have occurred and are an imbalance mechanism that accommo- resolved through conflict FKMB PTPN XIV dates the interests of various parties. Ac- Wajo regency with the community District commodation which takes place is not the Kera in Wajo regency, Conflict PTPN XIV accommodation compulsion (coersy), but Takalar with Gowa regency related to land the accommodations were seen to be inter- use and conflict Execution University of preted as a model of accommodation arbi- Al’As’yariah Mandar Polewali Mandar, tration (accommodation which is more kom- West Sulawesi, Indonesia.

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Court: A Review of Decentralization in Nilai Lokal Sebuah Studi Birokrasi Papua as Special Autonomy”. Journal dan Perubahan Sosial Politik di Ka- of Research in Humanities and Social bupaten Wajo”. Available online at: Science, 3(7), 57-69. http://repository.unhas.ac.id/bitstream/ Alham Syahruna R. et al., (2014). “The Role handle/123456789/2255/Journal-05b. of Culture Tudang Sipulung/Map- pdf?sequence=10 accessed on 26 Sep- palili and Factors Influencing Shifting tember 2015. Cultural Values Farming in South Su- Leonard Y. Andaya. (1981). The Heritage lawesi”, Socio Humanika: Journal of of Arung Palakka: A History of South Humanities and Social Science Educa- Sulawesi (Celebes) in the Seventeenth tion, 7(2): 237-243. Century. The Hague: Nijhoff. Alpha Amirrachman (ed.). (2007). Revital- Marwan Mas. “Mabbulo Sibatang dalam ization of Local Wisdom: Study of Con- Pemilihan Umum”, Tribun Timur, De- flict Resolution in West Kalimantan, cember 3, 2012. Maluku and Poso. Jakarta: ICIP and Marzali Amri. (2013). “Custom Law, Local Eropean Commission. Wisdom, and Regional Autonomy in Ambo Takko and Mukhlis. (2001). Hak Indonesia”, Southeast Asian Journal of Asasi Manusia dalam Budaya Bugis- Social and Political Issues, 1(3): 309- Makassar”, Research Report. Makas- 315. sar: Unhas Research Institute. Muslimin Machmud. (2013). “Heritage Me- Anonymous, “The concept of Indigenous dia and Local Wisdom of Indonesian Conflict Resolution” http://telukbone. Society”, Global Journal of Human blogspot.com/2012/12/concept-con- Social Science Arts & Humanities, flict-settlement-in-adat.html accessed 13(6): 57-66. on 26 September 2015. R. Siti Zuhro et al. (2011). Wajah Demokrasi Anonymous, Police Headquarters Police Lokal. Jakarta: PT. THC Mandiri. Chief Sulsel Terkait Appreciation Rusli Muhammad. (2012). “Local Wisdom Against Conflict Resolution of Land Society Towani Tolotang in Sidenreng Disputes PTPN XIV and Society Wajo, Rappang”, Journal of Al-Ulum, 12(2): http://m.beritakotaonline.com/5646/ 474-481. mabes-polri-apresiasi-terhadap-kapol- Suprapto. (2013). “Revitalisasi Nilai-nilai da-sulsel/ accessed on September 26, Kearifan Lokal Bagi Upaya Resolusi 2015. Konflik”, Walisongo: Jurnal Peneli- Ilyas. (2014). “Study of Conflict Resolution tian Sosial Keagamaan, 21(1): 19-38. Inter-Village-Based Local Wisdom in Wasisto Raharjo Jati. (2013). “Kearifan Sigi regency, Central Sulawesi”, Jour- Lokal sebagai Resolusi Konflik -Ke nal Academica, 6(1): 12-22. agamaan”, Walisongo: Jurnal Pene- Indar Arifin. “ Good Governance dan Pem- litian Sosial Keagamaan, 21(2): 393- bangunan Daerah Dalam Bingkai 416.

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