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Hacking the Steep Road of the Kinship System in the Hibua Lamo Community in Tobelo North Halmahera

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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) 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 ©IAEME Publication Scopus Indexed HACKING THE STEEP ROAD OF THE KINSHIP SYSTEM IN THE HIBUA LAMO COMMUNITY IN TOBELO NORTH HALMAHERA Abubakar Muhammad Nur* Postgraduate, Sociology Study Program, Faculty of Social and Political Sciences Brawijaya University, Malang Indonesia; Sociology Study Program, Faculty of Social and Political Sciences, Muhammadiyah University of North Maluku, 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
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