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Key Words: Ethnical Working Culture, Civil Servants, Civil Society, Democracy

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Key Words: Ethnical Working Culture, Civil Servants, Civil Society, Democracy Vol. X No.1 Th. 2011 ORANG MINANGKABAU DAN BATAK MANDAILING DI NAGARI BUAYAN Adri Febrianto, Etmi Hardi & Bu tamam Fakultas Ilmu-ilmu Sosial (FIS) Universitas Negeri Padang Ab tract The author described, integration between two ethnics Minangkabau and Batak Mandailing was running at Buayan, a small village in West Sumatera. It caused by the Batak Mandailing adaptation ability and tolerance nature Minangkabau people. The sameness of religion Islam) is the push factor to their integration. In addition, the long process of socialization that occurs in people Mandailing of Minangkabau cultural trait, as well as the amalgamation and the dominance of Minangkabau culture. It described by consider of some daily activities and special event, like badoncek at marital ceremony. Although the description was not neglect conflict, but conflicts at Buayan were not expanding in society before, and they have the musyawarah as the resolution conflict mechanism. All processes that occur precisely shows the acculturation from Minangkabau cultural trait to the Mandailing. Key word : ethnical working culture, civil servants, civil society, democracy Pendahuluan yang sedang berlangsung, aktor- aktor dis- Indonesia dengan keragaman yang integrasi telah muncul dan berkembang, disebabkan perbedaan suku bangsa, agama, dan termasuk perbedaan ideologi. Indonesia me- aktor- aktor sosial serta penguasaan sumber- miliki ratusan suku bangsa yang tersebar di sumber ekonomi yang tidak seimbang me- jajaran kepulauan Nusantara. -ika dilihat nimbulkan strati ikasi sosial dan adanya ensiklopedi tentang suku bangsa tidak kurang sekelompok orang yang sangat kaya dan dari 012 suku bangsa terdapat di Indonesia sebagian besar lainnya termasuk golongan (3ihat 4idayah 1990). Perbedaan suku bangsa miskin. Perbedaan dan penguasaan sumber daya bisa menjadi pemicu pecahnya kesatuan bangsa, ekonomi sering menjadi pemicu kon lik antar karena dengan perbedaan suku bangsa sese- suku bangsa yang bermuara kepada disintegrasi orang akan memandang siapa saya, siapa kamu bangsa, terbukti seiring dengan proses dan siapa dia atau mereka dalam berinteraksi. re ormasi yang berlangsung di Indonesia. Pada masa Orde Baru kon lik-kon lik Banyak terjadi kasus yang memperlihatkan tidak pernah muncul ke permukaan secara benturan-benturan dalam masyarakat, berbau gamblang, karena adanya tindakan-tindakan SARA (Suku, Agama, Ras dan Antar represi yang sangat sistematis untuk mem- (olongan) atau kon lik antar suku bangsa. bungkamnya (Pelly, dalam 4arian Republika, Berbagai kasus yang terjadi seperti peristiwa 06161999). Dengan demikian kon lik tidak Mei 199, di -akarta, .etapang, .upang, dinyatakan secara mani es, tetapi ada secara Ambon, Batam, Sambas, Sampit dan lainnya laten di dalam masyarakat. Di era re ormasi memperlihatkan kon lik tersebut dengan jelas. kebebasan yang selama re ormasi tidak Sangat menyolok adalah timbulnya keinginan diperoleh, diluapkan dengan cara berlebihan sebagian masyarakat untuk memisahkan diri (eu oria). Di samping itu desakan-desakan dari Negara .esatuan Republik Indonesia atau untuk penyamarataan pembangunan bermun- membentuk negara sendiri, seperti Papua culan di mana-mana. Desentralisasi atau Merdeka dan Aceh Merdeka. otonomi menjadi pilihan bagi propinsi atau Dengan tidak menepis proses politik daerah. 1 Orang Minangkabau dan Batak … Banyak daerah di Indonesia yang me- tindakan-tindakannya (Suparlan 19,0). -adi ngalami kon lik antaretnik setelah terjadinya seluruh aktivitas yang dilakukan masyarakat re ormasi. Bahkan pertikaian perantau Madura Buayan adalah dilakukan berdasarkan sistem- dengan penduduk lokal, sebagai contoh, telah sistem pengetahuan yang mereka miliki. terjadi berulangkali di .alimantan Barat sejak tahun 1902 (.ompas, 2061262000). Sejak 1902 Metode Penelitian itu, pertikaian yang melibatkan suku bangsa Penelitian kualitati ini dilakukan dengan Madura, Melayu, Dayak, dan Tionghoa terus jalan pengamatan, wawancara mendalam berlangsung pada tahun 1903, 190,, 1922, (indept interview) kepada 20 orang Buayan 1922, 1929, 19,3, 1990, 1992, 1999, dan 2000. (Minangkabau dan Mandailing), termasuk Peristiwa yang terjadi di .alimantan Tengah tokoh masyarakat. Data yang terkumpul di- pada bulan Februari 2001 yang lalu merupakan klasi ikasikan, dikelompokkan sesuai dengan contoh tentang betapa rumitnya persoalan suku tujuan penelitian yang dirumuskan, sejak dari bangsa di Indonesia (Abdullah 2001:1). awal pengumpulan data dilakukan. Data yang Masalah pengungsi korban kon lik Sampit diperoleh dideskripsikan dan diinterpretasikan menjadi beban panjang pemerintah, walaupun dengan pendekatan kebudayaan. Veri ikasi telah ada upaya dan kesepakatan berbagai pihak dengan triangulasi data sesuai dengan prinsip- untuk memulangkan sebagian pengungsi asal prinsip penelitian kualitati , berdasarkan tema- Madura ke wilayah semula seperti sebelum tema dan kejadian-kejadian di dalam masya- terjadinya kon lik. rakat. Cek silang data dilakukan terhadap Tulisan ini berangkat dari hasil penelitian in orman yang berbeda, dan mengkon irmasi- yang dilakukan lebih kurang empat bulan antara kan hasil pengamatan melalui wawancara. bulan Agustus sampai November 2003 yang Penelitian dilakukan dengan jalan memperlihatkan bahwa pada sebuah nagari di mendatangi Nagari Buayan dan hadir pada Sumatera Barat yang warganya berasal dari dua waktu keseharian serta aktivitas-aktivitas suku bangsa berbeda telah hidup berdampingan tertentu, seperti saat badoncek. Peneliti tidak sejak sekitar dua abad yang lalu, namun menetap di Buayan, karena jarak antara kota memperlihatkan integrasi di antara mereka. Padang dan Buayan tidak terlalu jauh (sekitar Integrasi dimaksudkan sebagai proses penye- 30 km) dan dapat ditempuh dalam waktu sekitar suaian antara unsur kebudayaan yang saling 1 jam perjalanan. 4ubungan yang erat pun berbeda sehingga mencapai suatu keserasian terjalin (rapport) antara peneliti dengan ungsinya dalam kehidupan masyarakat masyarakat setempat, yang memungkinkan (Suyono 19,0:102). Penelitian ini dilakukan untuk mengumpulkan data melalui wawancara dengan tujuan justru untuk mendeskripsikan mendalam kepada individu dan tokoh-tokoh mengapa dan aktor- aktor integrasi dan proses Buayan yang mengetahui sejarah kedatangan integrasi terjadi di antara Orang Minangkabau orang Batak Mandailing ke Buayan dan proses dan Orang Mandailing di Nagari Buayan. integrasi yang terjadi. Sedangkan pengamatan Penelitian dilakukan dengan pendekatan telah dilakukan sejak dari awal kedatangan ke kebudayaan, dengan pengertian keseluruhan Buayan sampai akhir penelitian. sistem pengetahuan yang dimiliki manusia Pada waktu badoncek dilakukan, peneliti sebagai makhluk sosial yang digunakan untuk bermalam di Buayan karena upacara badoncek memahami dan menginterpretasikan lingkungan dilakukan malam hari. Semalaman peneliti dan pengalamannya serta menjadi landasan bagi tidak tidur dan asyik maota (berbincang- mewujudkan tingkah lakunya. .ebudayaan bincang) sambil mengamati dan bertanya dalam hal ini dapat dilihat sebagai ;mekanisme tentang badoncek ? dijelaskan di artikel ini ? kontrol“ bagi kelakuan dan tindakan-tindakan dilanjutkan dengan bermain domino sampai sosial manusia. Dengan demikian, kebudayaan pagi. Pengamatan dilakukan dengan men- merupakan serangkaian aturan-aturan, datangi daerah-daerah perladangan dan sawah, petunjuk-petunjuk, resep-resep, rencana- serta mengunjungi rumah-rumah penduduk rencana dan strategi-strategi yang terdiri atas untuk wawancara. Setelah diketahui tokoh- serangkaian model-model kogniti yang di- tokoh yang memahami permasalahan penelitian punyai manusia, dan yang digunakannya secara dengan baik, janji khusus dibuat untuk dapat selekti dalam menghadapi lingkungannya melakukan wawancara mendalam. Wawancara sebagaimana terwujud dalam tingkah laku dan sering dilakukan pada waktu siang dan sore hari 2 Vol. X No.1 Th. 2011 dengan santai pada waktu luang dari in orman Buayan ini, orang Mandailing diharuskan tersebut. membayar ganti rugi kepada ninik mamak 3ubuk Alung sebesar 1, (ulden, di samping Ha il Penelitian dan Pembaha an menyembelih seekor kerbau, yang berlangsung 1. Orang Batak Mandailing di Buayan pada bulan April tahun 1,19 di Nagari 3ubuk Nagari Buayan pada awalnya merupakan Alung. Setelah melalui proses mengisi adat daerah ulayat orang Minangkabau di 3ubuk inilah kelompok marga Batubara diangkat dan Alung, berupa tanah rawa dan semak belukar. diakui sebagai orang Minangkabau dan Sekitar awal abad ke-19 daerah ini dibuka oleh pimpinan mereka diberi gelar datuak. orang-orang Mandailing (Tapanuli Selatan) (elar Datuak Rajo 3elo diberikan kepada yang migrasi ke daerah ini dengan cara pimpinan marga Batubara, pimpinan marga manaruko (membuka lahan) setahap demi 4arahap diberi gelar Datuak Rajo Manih, setahap, dan akhirnya berhasil membuka sebuah pimpinan dari marga 3ubis dengan gelar daerah baru. .edatangan orang Mandailing Datuak Rajo Manambin, pimpinan dari marga diikuti oleh orang Minangkabau yang berasal Nasution dengan gelar Datuak Rajo Mambang dari sekitar daerah Padang Pariaman dan dari dan pimpinan marga Siregar dengan gelar Pesisir Selatan. Orang Mandailing yang datang Datuak Sutan Parumahan. Pengangkatan orang ke daerah ini sejak awalnya lebih banyak dari Mandailing ini juga sebagai pengakuan mereka sisi jumlah jika dibandingkan dengan orang sebagai kemenakan dari para ninik mamak Minangkabau. Orang Mandailing mencapai tersebut yang disebut dengan istilah kamanakan 20A dari jumlah penduduk Nagari Buayan, di bawah lutuik (kemenakan di bawah lutut). sisanya 30A lainnya orang
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