International Journal of Civil Engineering and Technology (IJCIET) Volume 10, Issue 1, January 2019, pp.274–284, Article ID: IJCIET_10_01_026 Available online at http://iaeme.com/Home/issue/IJCIET?Volume=10&Issue=1 ISSN Print: 0976-6308 and ISSN Online: 0976-6316

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HACKING THE STEEP ROAD OF THE KINSHIP SYSTEM IN THE HIBUA LAMO COMMUNITY IN NORTH

Abubakar Muhammad Nur* Postgraduate, Sociology Study Program, Faculty of Social and Political Sciences Brawijaya University, Malang ; Sociology Study Program, Faculty of Social and Political Sciences, Muhammadiyah University of , Indonesia

Sanggar Kanto, Darsono Wisadirana Sociology Study Program, Faculty of Social and Political Sciences, Universitas Brawijaya, Malang, Indonesia

I Nyoman Nurjaya Law Study Program, Faculty of Law, Universitas Brawijaya, Malang, Indonesia ABSTRACT Human civilization in its development follows the process of social change, in accordance with the rhythm of the times. The life dynamics of the Hibua Lamo community entered the reform era (1998- 1999), leading to a steep road to build the Hibua Lamo community kinship system. The role of local elites based on local cultural values succeeded in hacking into civil conflict in the Hibua Lamo region. This study aims to understand and describe thedevelopment dynamics of the Hibua Lamo community, in Tobelo North Halmahera. Qualitative methods used in this research process, with data collection techniques through observation, interviews and document studies. The results showed that the wave of social change changed the existence of local cultural values that has implication to civilization climate change in Hibua Lamo society. The dynamics of social life in the Hibua Lamo community are mapped intothree eras: First, the era of "O’dora-O’hayangi" (affection). Community social life in the Hibua Lamo community, from the time of the ancestors to the beginning of 1999, has always been built in a kinship system based on local cultural values (a culture of mutual respect, mutual acceptance, mutual recognition and mutual protection), as a basis for social harmony. Second, the "galosiri" (sorrow) era. The "O 'tohora-moi"(blood and descendants) kinship climate that always mingles in harmony and peace, soon turns into conflict. Third, the era of "Hidiai" (improve), or the reconciliation process. The local elites have a role to unite conflict communities as an effort to hack the steep road to the kinship system in the Hibua Lamo community, by functioning and empowering the role of customary institutions as social glue and preservation pillar of local cultural values, which is controlled through bureaucratic regulation (Regional Government Policy) and social control of Customary Institutions (Hibua Lamo), as a basis for social harmony.

Keywords: Hacking Steep Road, The Kinship System, Hibua Lamo Society.

http://www.iaeme.com/IJMET/index.asp 274 [email protected] Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera

Cite this Article: Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya, Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera, International Journal of Civil Engineering and Technology (IJCIET), 10 (1), 2019, pp. 274–284. http://iaeme.com/Home/issue/IJCIET?Volume=10&Issue=1

1. INTRODUCTION The Hibua Lamo community is a community group whose ancestors came from the Halmahera Inland Valley (Telaga Lina). Because of the insistence on fulfilling their needs, they had to migrate and spread to various coastal areas, North Halmahera peninsula. They scattered to find a new place in accordance with their wishes, which allows it to survive and feel comfortable in the new area. Although their place is different, but the attachment in the kinship system between "soa" (tribes), remains within the control of Hibua Lamo's cultural values, as a basis for social harmony, which is the cultural heritage of their ancestors, such as the culture of mutual giving , recognize each other, and protect each other. Hibua Lamo, by the Tobelo community, Kao, called it Halu, namely the Houseof the Octagon Architects, the legacy of the ancestors (Papilaya, 2011). Hibua Lamo, as a local customary institution for the Tobelo ethnic group, functions as a social glue. Basically. the people of Hibua Lamo (ethnic Tobelo) are homogeneous communities, originating from the Telaga Lina Valley in the interior of Halmahera. Along with the development and change of society, they become plural society after being on the coast of the Halmahera peninsula. A plural society (plural societes), is a society consisting of two or more elements, which live independently without any intermingling in one political entity (Wilson, 2011). Social change in the Hibua Lamo community is a transformation process that takes place within the structure of society in mindset and behavior patterns that take place following the rhythm of the times. Communities in the Hibua Lamo region, from time to time always experience the process of social change, as a consequence of the human civilization development. In the current era of globalization, there is no society who does not experience social change. The concept of "change" is related to the dimensions of time, social change refers to a process in a social system, where there are differences that can be measured and or observed in a certain period of time (Kanto, 2011). Change is a process of transformation that takes place within the structure of society in mindset and behavior patterns, which take place from time to time. (Macionis, 1987). An important change in this perspective is the existence of differences or developments in the structure, mindset and behavior patterns in the society itself. The Hibua Lamo community experiences a process of change in people's lives which leads to two consequences (positive and negative), depend on perspectives and how to respond to the rhythm of the intended change. The dynamics of the change boils down to the steep road of building a kinship system based on local cultural values. The process of the migration of Hibua Lamo society, has a consequence on the social changes that accompany their life journey. The values and norms contained in Hibua Lamo's philosophy as a handle and their view of life are in a dilemma position, because efforts to organize new dwellings or settlements, and ways to earn a living, have undergone development and change. Communities that were previously, not yet religious, embraced different religions, namely Islam and Christianity. From these religious differences, it also gradually affects the way of thinking and how to understand the existence of values contained in Hibua Lamo's culture such as the implementation of marriage processions or the mechanism of funeral. Religious differences are actually not an obstacle to build and maintain a kinship system for the Hibua Lamo community. However, in the next subsequent development, religious

http://iaeme.com/Home/journal/IJCIET 275 [email protected] Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya differences became a steep road to build and maintain a kinship system in the Hibua Lamo community. To find out the reason of this phenomenon, the information in the Hibua Lamo community area must be explored. Thus, the purpose of the research is to understand and describe the development dynamics of the Hibua Lamo community, in Tobelo North Halmahera

2. METHODS This study uses qualitative methods, because qualitative research emphasizes the nature of socially constructed reality, the intimate relationship between researchers and what is learned and the situational constraints that make up the investigation (Salim, 2001). The data collection technique is done through observation, interviews and document studies. Determination of research informants using purposive sampling technique, which is taking data by considering several things, for example, informants are considered to be most knowledgeable about problems related to the purpose of the study. In qualitative research, it does not look at number of informants, but rather emphasizes the depth of information obtained. Therefore, the process of determining informants was used the "Snowball" technique, namely the process of retrieving data that is initially small, then expands it to the larger sample and data collection is stopped when the data obtained is repeated (saturated) (Creswell, 2009).The several informants interviewed were; traditional leaders, local government, religious leaders, community leaders, and actors involved in the conflict in Tobelo. All data obtained were analyzed in three interactive data models, namely data reduction (data reduction), data presentation (display data) and conclusions / data verification (drawing / verifying data) (Miles et al., 2014).

3. RESULTS AND DISCUSSION

The Development Dynamics of the Hibua Lamo Community in Tobelo North Halmahera The dynamics of people's lives always follow the rhythm of social change. Social change in society can be seen from the value system and norm system in social life. Social change occurs because of social relations or balance in society (Lachman, 2004). Change is a process of transformation that occurs within the structure of society in mindset and behavior patterns that take place from time to time (Macionis, 1987). The important changes in this perspectiveare differences and / or developments in structure, mindset and behavior patterns in the society itself. There seems to be a change in people's lives, marked by a comparison between the previous situation and after the change occurred. Tobelo was only a sub-district from North Maluku before switched status to the Capital of North Halmahera Regency, as a consequence of the expansion of North Maluku Regency, into North Maluku Province (1999). As the central government of North Halmahera Regency, Tobelo was soon experiencing significant developments and social changes. Along with the political evoria that it had just gained, conflicts and violent siblings of different faiths also followed the rhythm of the development. The occurrence of social change in this area, has direct implications for social inequality, which leads to steep roads to build and maintain a kinship system in Hibua Lamo's society, even though people previously lived in a family atmosphere, harmonious and peaceful. National social dynamics (the 1998 reform movement) were not conducive, leading to social instability in various corners, which resulted in conflicts popping up in the regions. This can happenbecause the main factor of changes in regional status is the struggle for power and the formation of community groups in accordance with the interests of government

http://iaeme.com/Home/journal/IJCIET 276 [email protected] Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera administration that is oriented to the interests of power. Weber termed conflict as an "authority" or "power" system. According to Weber, power tends to put trust in strength. Whereas authority is legitimized power, namely power that gets public recognition (Gordon, 2009). If a community group is formed by necessity, it is very possible to avoid conflict. However, if the opposite occurs, namely the pseudo group whose formation is structurally determined, it is possible to form into a group of interests that can be a source of conflict or conflict (Dahrendorf, 1959, Muhammad Nur, 2013b). Such a community condition influences the disruption of the community kinship system that has been built according to the culture that has been inherited from the ancestors. Social developments and changes that have penetrated into regions, was similar to the variance and sociological conditions of the local community. The social and cultural life of the Hibua Lamo community is in three transitional periods (three eras), namely: First, the era of "O’dora-O’ hayangi"(affection). Community social life before conflict and violence among adherents of different religions and their social dynamics were always built in an atmosphere of love and mutual respect. In this era, Hibua Lamo people, in North Halmahera, they lived in harmony and peace. If there were differences of opinion that lead to violence or division, it was immediately resolved through the customary approach (Hibua Lamo) as a social glue, for all adherents of different religions. The value of togetherness in Hibua Lamo's culture was always reflected in social life, such as in weddings (happy atmosphere) and in the atmosphere of grief (death). All groups in the Hibua Lamo community, usually visited each other when one party was in a state of joy and sorrow. This shared value had always been manifested in community life, such as mutual cooperation work or a term known in the Hibua Lamo community, called "bahirono" (mutual cooperation system). The mutual cooperation system was always carried out when one of the parties was doing work, both personal work (home stay), and work for public facilities, such as building a house of worship (Mosque and Church). Second, the "galosiri" (sorrow) era. The estuary of conflict and violence among religious adherents in various regions in North Maluku in 1999, dragged the Hibua Lamo community, in disputes between different religious groups (Islam vs. Christianity). This condition immediately changed the kinship climate of "O 'tohora-moi" (blood and descendants) and kinship through "O' kawi" (marriage ties) which always mingled, changinginto differentpolars according to aqeedah and beliefs between religious adherents. In this era, social life in the atmosphere was no longer under control. The kinship system that had been inherited by their ancestors was no longer running as usual. When conflicts and violence take place, all social institutions were chaotic, the kinship system becomes fragile. In this era, the climate of community relations had been provoked when each took choices and attitudes according to the aqeedah and espoused beliefs. Based on Hibua Lamo's cultural values, which they adhered to, they saw that beliefs differences in diversity were the right of every individual. All religions share the same goals and beliefsfor them, namely believing in God and one of His teachings about affection against fellow humans.Hibua Lamo's cultural values, such as "O-dora O’-hayangi" (affection) towards others was a foundation for building and maintaining a kinship system. In its development, it turned out that local cultural values as a kinship foundation were injured by individuals who adhere to certain religions (excessive fanaticism towards their religion), so that the values and norms in religious teachings were misused. Then, the religion becameboomerang for them. The adherents of religion, both Islam and Christianity in the Hibua Lamo community, failed to understand the existent values of religious teachings

http://iaeme.com/Home/journal/IJCIET 277 [email protected] Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya contained in their holy books (the Qur'an and the Gospel). This failure lead to steep roads to build and maintain a kinship system. A lot of heathen thought popping out from various elites belonging to a particular religion, legitimize its mission through faceless movements (provocateurs), towards other religious teachings. However, they did not understand the meaning contained in these verses having asbab which can only be understood implicitly by experts of the religious book concerned. Certain groups of people for example, they assume, that Islamic teachings are always voicing war. The verse which is often associated with war as in the SurahAt Tawbah verse 5, that ―And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful‖. The verse explicitly mentions the word "kill" that isoften misused and / or utilized by certain people or certain groups in certain contexts, as a legitimacy to fight other people who are considered as a barrier in religious life. If the verse is only read and understood explicitly, a false perception will often occur. In fact, the verse is coupled with the events of the Hudaibiyah agreement, the problem between the Prophet Muhammad and the polytheists who were in Mecca at that time. Asbab from the command in that verse to kill that is actually directed towards the people (polytheists) which clearly violates the agreement. Even though the command asbab was in accordance with the events and civilizations of the community at that time. The call for war, not only preached in the Al-Quran, but also in the teachings of other religions, such as in the Holy Book (Gospel) for example, there is also a call for war, as one of the verses reads, "I will make My arrows drunk with blood, while My sworddevours flesh- the blood of the salin and captives, the heads of the enemy leaders‖ (Deuteronomy 32:42). Other parts of the Gospels also say, ―When the LORD your God brings you into the land you are entering to possess and drives out before you many nations—the Hittites,Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites,seven nations larger and stronger than you— and when the LORD your God has delivered them over to you and you have defeated them, then you must destroy them totally.Make no treaty with them, and show them no mercy"(Deuteronomy 7: 1-2). Explicitly the words or verses contained in the holy books, both the Al-Quran and the Gospel, were used by people who act as provocateurs, as a propaganda tool to launch their mission for the sake of the momentary . Though religion teaches the people to love each other and always do good to others. The emphasis of religion on love and good behavior towards others comes from the holy books, both through the Al-Qur'an in Islam and through the Gospel in Christianity. In Islam, for example, the commands of the Al-Qur'an are so many surah and verses about the teachings of love and doing good to others. But in its development, it was often provoked by news that gave the impression that Islam was not a religion of peace, but rather, that religion was seen as a source of inspiration for terrorism. Likewise, the teachings of Christianity teach that their adherents always do good things and apply love to fellow people of God.However, itwas often pawned with messages that were motivated by provocation, thus leading to inter-religious sentiments. Violence that uses religious issues, as a justification for religious violence has become a problem that adorns the history of violence in Indonesia. In various regions, religion is often used as a sexy issue to launch conflict and violence, among community groups. Mengistu (2015), said that identity conflicts, clan political parties or faith-based parties fight for power by provoking truly peaceful communities to engage in violence for their personal interests at the expense of many people. Haynes (2009), in a brief case study of religious peacemakers,

http://iaeme.com/Home/journal/IJCIET 278 [email protected] Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera from Mozambique, Nigeria and Cambodia, said religion could encourage conflict and build peace.It reflects growing evidence that religious forces can play a constructive role in helping to resolve conflicts. Religious individuals and faith-based organizations, as bearers of religious ideas, can play an important role, not only as a source of conflict, but also as a tool for resolving conflicts and building peace. The doctrine of religion is often used by some as a very interesting issue in legitimizing the struggle and easily involving many people. The fatwa said that acts of violence in the name of religion are often translated by some people as a "legal doctrine" that must be implemented (Hamim et al, 2007). The kinship system within the Hibua Lamo community, before conflict, during conflict and after the conflict experienced different dynamics. What factors are the main causes of their conflict? it is questionable whether the journey of life and human development in fulfilling their needs must go through conflict or not as theorized by Marx. He stated that human society is a developmental process that will end conflict through conflict. Moreover, he anticipates that peace and harmony will be the end result of the history of violent war and revolution (Campbell, 1994). Is the community kinship system within Hibua Lamo's society in ruins because it is caused by problems as in Marx's theory above? Or are they conflicting because of the dynamics of social change that undermine the cultural values of the local community? Weber said, that human actions are driven by interests, both material interests, as Marx said, and ideal interests. Weber acknowledged that a person, at first, really wanted to secure his material life, but he also needed the meaning that could be given to his life situation and experience. Third, the era of "hidiai" (improve) the reconciliation process is the effort to bring together the wishes of the community groups that have been in conflict to resolve disputes. Efforts to restore and improve the social institutions of the people that have been afflicted with sorrow to be"marahai" (good) and harmonious again. The dynamics of the Hibua Lamo community's social life, before, while, and after the conflict among siblings of different faiths, can affect the kinship system in Hibua Lamo's culture, namely the teachings on "O 'dora - O' hayangi" (affection) simultaneously becoming crushed, because it has been provoked by a faceless movement (provocateurs). Before the conflict, the patterns of life of the Hibua Lamo community were built well without any mutual suspicion between Muslims and Christians. However, in an atmosphere of conflict, the community is divided, there is a gap between Islam and Christianity. After the conflict, the pattern of community life is somewhat different even though there appears to be togetherness but the atmosphere is no longer as before. There is still turmoil, between different religious groups. To reduce the potential for open conflict, the role of local elites (community leaders, traditional leaders and religious leaders) can reduce the turmoil. Communities in conflict are brothers of different religions (Islam and Christianity).Why could this happen? it is questionable whether the journey of life and human development in fulfilling their needs must go through conflict or not as theorized by Marx. He stated that human society is a developmental process that will end conflict through conflict. Marx said that peace and harmony would be the end result of the history of violent war and revolution (Campbell, 1994). According to Marx, there are several social facts that cannot be ignored, such as the recognition of the existence of class structures in society. A large influence from the position of the economic class on one's lifestyle and form of consciousness (Ranjabar, 2013). Marx divides human consciousness into false consciousness and right consciousness. The compliance of workers to employers in their work, according to Marx is a false awareness, because in the workers there are also other forms of needs that must be fought for by everyone.

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Is the public relations system in Hibua Lamo's society in ruins because it is caused by problems as in Marx's theory above? Or did they start fighting because it was undermined by the estuary of the conflicts that had religious nuances in other areas before? Weber said, human actions are driven by interests, but not only material interests, as Marx said, but also by ideal interests. Weber acknowledged that a person, at first, really wanted to secure his material life, but he also needed the meaning that could be given to his situation and life experience (Wirawan, 2012). To be able to resolve different groups of ideologies, a friendly conflict resolution technology is needed according to the values, norms and culture of the local community. If the Tobelo community kinship system can be maintained properly, then the condition of the community can be a symbol of social stability in the North Halmahera Region. Hibua Lamo plays an important role as one of the means to hack conflict, as in traditional institutions in other regions. “The meunasah gampong-gampong institution in Aceh, for example, serves as a place for deliberation in the process of resolving various disputes / places to make decisions"cok peunutoh"and execution place of peace decisions" (Adatnas, 2013). Hibua Lamo is one sample for traditional institutions in "Moloku Kiaraha". Therefore, through local elites, they immediately reactivated the functions and roles of Hibua Lamo traditional institutions as social glue, North Halmahera community. Hibua Lamo, have the meaning of material, namely a large octagonal house, and the meaning spiritual, namely the spirit of togetherness, family, and kinship and equality that respects each other (Papilaya, 2011). Hibua Lamo, functions as a gathering place for many people, talks, and places of traditional ritual activities, and serves as social control in community life for all groups in North Halmahera. The culture of Hibua Lamo teaches respecting, loving, always honoring others, valuing and considering all human beings to have the same degree of humanity. This culture is the basis for building and maintaining kinship systems in community life. Because of the system, Hibua Lamo community always live in harmony and peace. Allah SWT has explained and reminded His servants of the attitude of affection and kindness as a recipe for changing the status of an enemy into a close friend. ―And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. But none is granted it except those who are patient, and none is granted it except one having a great portion [of good] (Q.S. 41: 35-36). The Holy Qur'an teaches about love and affection and doing good to others as well as in Christian teaching through the Gospels also teaches about love and kindness to others. However, in practice, it is often covered by news that Christianity is not a religion of peace but a religion that teaches violence and is a source of inspiration for provocateurs. Here are some moral messages of Christian teachings, for example, the teachings of love and doing good for fellow human beings are sourced from the Holy Books, both from the Qur'an (Islam) and the Gospel (Christian). There are several examples of moral messages through the Gospels, among others: Matius, 19:18, "Thou shalt not take revenge, and do not hold grudges against your people, but love your neighbor as yourself. Yoh 4:20, "If someone says "I love God, "and he hates his brother whom he sees cannot love God, whom he does not see." Yoh 4:21, "And we receive this commandment from Him: He who loves God must love his brother too." Based on the information of the two holy books, it can be understood that religious people should love each other and always do good to others. However, in the social fact, religious people often conflict, even kill each other because they fail to use their common sense, misunderstanding of a difference (heathen thought towards the teachings of the religion they adhere to). The inability to function common sense properly caused the occurrence of conflict

http://iaeme.com/Home/journal/IJCIET 280 [email protected] Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera among people. Actually, people must resolve a variety of problems by using common sense. If humans fail to use it, then conflicts always accompany their lives.

The Role of Local Elite to Hack Conflict in Hibua Lamo Society Efforts to create and maintain post-conflict social stability within the Hibua Lamo community, in Tobelo North Halmahera, require strategies and policies, which are in direct contact with the interests and needs of the community, in order to create a climate of social balance in a pluralistic society. Hein Namotemo, who has two powers at the same time, namely, the Head of Government and Jikomakolano (guard and protector of customary areas). Hein used this power to manage the kinship system in the Hibua Lamo community, through the Regional Government bureaucratic approach and the Hibua Lamo customary approach, which was acceptable to all groups. The two powers were then used as a tool in social control strategy through their policies. Therefore, Hein managed to build and maintain a kinship system in the Hibua Lamo community. The following are some examples of conflict resolution technology, through a local elite approach based on customary values and norms as the basis of social harmony in the perspective of local wisdom. Dahrendorf (1959) said, "Community relations are built on two paradigms.First, the unity of community governanceis the result of mutual agreement on values as the results of general consensus (a consensus omnium). Second,the bond and order in people's lives is based on power and coercion, on the basis of the domination of one particular group and submission to other groups, which must be reconciled with the use of coercion. Conflict resolution in traditional African societies provides opportunities to interact with relevant parties, promote consensus building, reconstruct social relations and enforce order in society. Traditional conflict resolution techniques such as mediation, adjudication, reconciliation, and negotiation (Theresa et al, 2017). According to Laura Nader & Harry F. Toodd Jr., (1998), there are 7 ways in the process of resolving conflicts in society, including: (1). Coercion, one party imposes a solution on the other party, this is unilateral. Impulsive actions, or threats to use violence, generally use violence and reduce the possibility of peaceful settlement (2). Negotiation, both parties that attend in meeting are decision makers. They solve the problems faced by both of them without the third party accompanying it (3). Mediation, third parties help both partiesto determine the agreement. This third party can be determined by both parties to the dispute or appointed by the party authorized to do so. Rozi (2006) pointed out the most important factor that makes the peace process in North Maluku different and more advanced than in Ambon and Poso is that it relates to the social structure of the local community.There is practically a family relationship in one clanbetween Muslims and Christians. According to Abia et al (2014), one method for resolving conflict in Ibibioland and in other African communities is with a mechanism, where the elders in the community play a major role in maintaining peace. They use different approaches such as mediation, conciliation, negotiation and arbitration. Wahab (2013), said that thesuccess results of resolving conflicts in Sepa and Amahai countries to realize social stability in general werethe role and contribution of religious leaders as culture brokers. If Wahab stated that the settlement in the two regions could be successful because of a religious approach, thenthe civil conflict in the Hibua Lamo community cannot be resolved by a religious approach, except with a traditional approach. The arbitration approach used is commonly known as custom arbitration.The study conducted at KEDIDA by Abebe Demewoz Mengesha et al (2015) about the role of customary institutions in handling or resolving conflicts in the Kembata community in Kembata-Tembaro Zone in the Nation, Nationalities and Southern Communities stated that

http://iaeme.com/Home/journal/IJCIET 281 [email protected] Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya local people prefer law custom from the court for the following reasons. First, customary law is flexible; they developed as advanced societies and provided a sense of contrast in ownership of the formal legal system to communities that was considered foreign to a large number of people in developing countries in general and Ethiopia in particular. Second, customary law provides an important and central role in maintaining order in many communities. Third, the law itself is faster and more meaningful, namely with their own main role in the process, but have the right limitations that must be imposed on the recognition of customary law. Therefore, to summarize, the local system of conflict resolution between Kembata is one of the most favored even though the local community has begun to use government courts as an opinion. Abebe Demewoz Mengesha (2016) pointed outthe Sidama customary institution has played a large role in resolving different local conflicts and for the development of modern institutions. Modern institutions (Courts) have and take a strong base from traditional institutions in resolving conflicts and maintaining peace and security in the Sidama community. Therefore, at present government courts encourage indigenous / traditional people / institutions to promote peace and to resolve conflicts at the grassroots level or at the local level. Traditional rulers play an important role in maintaining law and order in society. This was achieved specifically by resolving land disputes in various communities in Nigeria ‖(Saidu, Jahun and Emirate, 2015). Clan leaders, religious leaders, community leaders, local leaders and conflict resolution experts illustrate that traditional conflict resolution mechanisms have been widely practiced in the West Shewa Zone, especially Ambo Woreda. According to local elites, that traditional conflict resolution mechanisms have so many advantages compared to the modern court system in terms of cost and time effectiveness and saving energy (Muchie and Bayeh). In North Halmahera, one of the local elites appeared (Hein Namotemo) known as "Jikomakolano" (guard of the customary area), a nickname given to being a figure who played an active role as "libero" with wisdom and "berhigaro" (inviting) the component other communities to jointly think and act professionally, immediately hack the steep road to build and maintain a kinship and to quickly restore the social conditions of the community as before. As the leader of "hoana ngimoi" (indigenous people), then "Hein becomes a model pattern, a source of inspiration, counselor, wise in"berhigaro"(invitation) and has charisma towards the people he leads. Leadership that has a culture of "berhigaro" (inviting each other), for the interests and goodness of the lives of many people, then the invitation is immediately followed by people invited (community). In the tradition of the Hibua Lamo community, "higaro" (invitation) is a virtue if there is a desire to discuss something for the common interest and to be mutually agreed upon, and carried out together. The culture of "higaro", which is inviting each other is directly proportional to the tradition of "barekata" which is visiting each other. The two traditions is a application form of the cultural values of Hibua Lamo, as a basis for building and maintaining a kinship system in the Hibua Lamo community. If there is a Hibua Lamo community that is not present at ceremonial ceremonies, then someone immediately invites them to "barekata" (visit each other). By maintaining these cultural values, the kinship system is always well maintained. Because of that, local elites together with the Regional Government of North Halmahera, immediately revived local cultural values, as a basis for social harmony. This strategy is considered successful because there is an important role (Hein Namotemo) as a locomotive for conflict resolution, involving the Regional Government, other local elites, through traditional institutions (Hibua Lamo). Hein has an important role in synergizing two major powers, namely the power of authority (Regional Government) and

http://iaeme.com/Home/journal/IJCIET 282 [email protected] Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North Halmahera social power (Customary Institution). The two forces succeeded in uniting groups that had been in conflict. One of the efforts in the process of reconciliation by local elites is to prioritize the traditional values of Hibua Lamo, as the main pillar of conflict resolution. It seems thatthe returning to nature as an indigenous community is one of the most effective ways to reunite the bonds of brotherhood that have been divided. This method proved to provide a major contribution to the realization of peaceful reconciliation. The efforts of local elites to function the institutions of the Regional Government and local customary institutions become a perfect power. Sociologically, the process of reuniting the Hibua Lamo community will not succeed immediately, if only through a religious approach, since each adherent of the religion remains in his stand to defend their respective faiths. Therefore, by the customary approach, the community is invited to immediately return to local cultural values as their nature. If conflict in Hibua Lamo society can be controlled, the overall condition of the community in the North Halmahera region will be directly controlled, because community groups outside the Indigenous community in North Halmahera are easily adaptable and can be integrated with indigenous peoples, who always have an attitude of "O 'dora-O"' hayangi"(affection), mutual respect, mutual recognition, mutual visits and mutual protection.

4. CONCLUSION The wave of social change penetrated the local wisdom system, while at the same time changing the existence of customary values, which led to climate change in civilization in Hibua Lamo's society. The dynamics of social life in the Hibua Lamo community are mapped into three: First, the era of "O’dora-O’hayangi" (affection). Community social life in the Hibua Lamo community, from the time the ancestors settled in the inland valley of Halmahera until the beginning of 1999, on the coast of the North Halmahera peninsula, was built in a kinship system based on local cultural values, as a basis for social harmony. In this era,Hibua Lamo people in Tobelo, always lived in a harmonious and peaceful state. Second, the era of "galosiri" (atmosphere of grief) iswhere religious adherents fail to understand the existence of religious teachings which he adheres to, leading to conflicts between siblings of different religions (Islam and Christianity).The problem is a steep road to building a kinship system in the Hibua Lamo community. This event is known as the "galosiri"(sorrow) era, among the Hibua Lamo community. In this era, social life in the atmosphere is no longer under control. The kinship values and systems that have been inherited by their ancestors become fragile. Third, the era of "hidia" (improve), or the process of reconciliation, efforts to unite the desires of the conflicting community groups, to resolve disputes and to restore social institutions that have been hit by conflict become "marahai" (good) and harmonious as usual. The achievement of peace in North Halmahera, because it immediately synergized between the two powers, namely the Regional Government, through controlling Local Bureaucracy and Local Elites (traditional leaders, religious leaders and community leaders), which was directly controlled by Hein Namotemo, as the central figure of the two powers. He is the regent to control government regulation, and as "Jikomakolano" (guardian of customary area), through social control (Hibua Lamocustomary institution). The combination of these two powers succeeded in hacking into the conflict and violence of different religious adherents (Islam vs. Christianity), so that they immediately built and maintained a kinship system in Hibua Lamo's society as usual.

http://iaeme.com/Home/journal/IJCIET 283 [email protected] Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya

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