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Local Wisdom for Social Integration in Multiethnic Nagaris

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Local Wisdom for Social Integration in Multiethnic Nagaris Local Wisdom For Social Integration In Multiethnic Nagaris Indraddin1, Puji Rahayu2, Siti Nurhaliza3 [email protected] Faculty of Social and Political Science, Universitas Andalas, Padang, Indoensia Abstract. This research departs from the policy of the West Sumatra government to return to the nagari government as outlined in West Sumatra Regional Regulation No. 9 of 2000 concerning the Government of Nagari, where nagari institutions are built based on Minangkabau traditional values, while half of the are from the community are Javanese ethnic. The research objectives are: 1) Describe the dynamics that occur in the process of institutionalizing the nagari back in the Sitiung village. (2) Analyzing the role of local wisdom creates social integration in the multi-ethnic nagari in Sitiung. The findings of this research show that the work of local institutions including local wisdom has created social integration in the community in religious life. Local wisdom that is still held firmly by the Minangkabau and Javanese ethnic communities is the glue for the creation of social integration in the community so that the institutionalization of nagari which is a new condition for ethnic Minang and ethnic Javanese has a positive dynamic. The value of the local community "tabang mancakam, inggok basitumpu" about the acceptance of outsiders in society is a cohesive value for the formation of the nagari. The value of patience and social adaptation about where the earth is stepped on, where the sky is upheld held by ethnic Javanese is also one of the adhesives of maintaining the value of diversity in a religious society. Keywords: Local Wisdom, Social Institutions, Institutionalization Of Nagari, Social Integration. 1 Introduction The policy of the West Sumatra government to back to the nagari government as outlined in the West Sumatra Regional Regulation no. 9 of 2000. Of course the Government of the Nagari, brings a new atmosphere in people's lives. Even though since 1983 the nagari government system has been abandoned with the enactment of Law No.5 of 1979 concerning village government. The implementation of the village government system is not only different in structure compared to the nagari government system, but also has divided regional unity with the conversion of jorong into a village that has its government by eliminating elements of the community when nagari government has a significant contribution in the daily survival of nagari . These elements are known as the tigo tali sepilin or "tungku tigo sajarangan", which is between elements of ninik mamak, alim ulama, and the scholars. Besides that, since 1993 there has also been a structuring of villages by combining several villages into one village, meaning that the former jorong before the village administration was implemented has undergone border changes. Village government is the lowest structutr, under the administrative authority of the sub-district government. The consequence is that one nagari could have been divided into two different sub-districts at that time. IConShel 2018, September 05-06, Padang, Indonesia Copyright © 2019 EAI DOI 10.4108/eai.5-9-2018.2282601 In general, the reason that was brought back to the Nagari government was that the form of village government had destroyed the form of territorial genealogy and turned off community participation in development (Pador, 2002: 9). In the past, there was a very high culture of cooperation in Minangkabau during the nagari administration, because the leadership of the ninik mamak was still going well, so the guardian of Nagari received full support from every tribe in the Nagari. Besides, at that time the potential of nature was still sufficient to support nagari financial resources. Among nagari's financial resources are, forest products, river (sand), nagari gardens, markets and ipeda (taxes), in traditional rules it is said, kahutan babungo kayu, ka sungai babungo pasie, ka pasa babungo piti (the forests gives wood, the river gives sand, the market gives profit), the point is that financial resources in the Nagari come from the natural wealth of the Nagari. However, the current state of religion had changed compared to when it was in the village, around 20 years the village administration has been running for quite a long time and has brought considerable changes in people's lives. In the perspective of social change, no society does not change, even the eternal only changes itself. Changes also occur due to the influence of global cultures, such as economics, information, art culture, technology, and leadership. The leadership of the leader as an example, in Minangkabau, has experienced a shift in value, even though its physical presence in the community still exists. This condition will cause various dynamics in the Minangkabau community when they want to return to the ideal form of the nagari government system. In Nagari Sitiung this phenomenon is very interesting to study because in addition to the phenomena that occur in Minangkabau people, in general, it is also found here, again unique part of the population consists of ethnic Javanese (transmigrants). In 1977, when the construction of the Mega Mungkur Dam project in Wonogiri came to a group of transmigrants to Sitiung with a village bedhol system, where village government officials followed the displacement of residents from their original area along with the institutional equipment of the community in the place of origin. Therefore anthropologically the values originating from the place of origin will flourish in a new place. So it can be imagined, that the life of the transmigrant will be a copy (replica) of the living system in the community in the place of origin. As one of the clear destinations for transmigration, this village has a heterogeneous population, at least two ethnic groups play a role in social life, namely the Minang and Javanese ethnic groups. Then mutual influence influences the life order. Judging from the kinship system, there are very different kinship systems. The Minangkabau ethnic group adheres to a matrilineal system, where the lineage is based on the maternal line. While ethnic Javanese adhered to the patililinial kinship system, the lineage according to the father's line. It will also have different implications in regulating inheritance. One of the requirements of a nagari as regulated in Tambo and which is also stated in the regional regulations on Nagari, said that Nagari is an indigenous community unit, consisting of several tribes, has clear boundaries and has its own wealth. Then the nagari community must belong to a tribe in the nagari concerned. The process of entering this tribe is quite complicated for ethnic Javanese, because the culture that has been embraced is a bilateral system. So that the process of malakok was launched in line with the process of back to the Nagari in Sitiung, the initial process of back to the Nagari was disturbed. In principle, the arrival of ethnic Javanese has been received by the local community as citizens, but at that time their arrival was run more administratively with full protection from the state. Although there are traditional Minangkabau rules in accepting new relatives from outside, in Minangkabau terms "tabang basitumpu, hinggok mancakam" means that the procedure for outsiders to join into a Minangkabau (tribe) community for immigrants, or the term Sitiung "maam mamak" is certainly not easy to implement. This rule also applies to Minang people from outside the Nagari, like other districts. The rules of the game have their characteristics in each region, not uniform for the entire Minangkabau region. Several requirements must be met for migrants such as buying a goat, then holding a small ceremony as a notification to the public. After that was done, then for newcomers, automatically became a member of the tribe of the people, for example, the Piliang tribe, Malay, Caniago and so on. For the people who still have a large area of customary land, usually, the new niece is given a piece of land to be used as a livelihood. If there is a problem of crossing a dispute for the new niece's child, then the head of the people will protect and settle according to the prevailing customary rules. When the process of returning to Nagari was carried out by the Minang community who felt they were natives, demanding that the rules of the game be carried out according to the Minang custom, so families from ethnic Javanese had to practice Malakok (I mean mamak). The application of customary rules is not easy, because you have to join different tribes in one family. The application of the religious system in this place is no different from the nagari in other places in West Sumatra. So it is interesting to analyze whether in its implementation some phenomena arise both from positive and negative aspects. When the West Sumatra Regional Regulation Number 9 of 2000 concerning the Government of Nagari emerged, the lowest form of government in West Sumatra was automatically no longer in the form of a village but had changed to the form of a nagari government. The administrative area of Nagari is not a village, but consists of several villages in the past, part of the nagari is no longer called a village, but a jorong (jorong was existed in the nagari before the law no.5 of 1979). So the objectives of the research are: 1) Describe the dynamics that occur in the process of institutionalizing the nagari again in the Sitiung village. (2) Analyzing the local wisdom level creates social integration in the multi ethnic nagari in Kanagarian Sitiung. 2 Research Methods The research uses a qualitative approach with descriptive, analytical methods. The qualitative approach is intended to obtain more in-depth data about the phenomenon of social interaction and social processes that take place in the community to uncover processes that occur in a non-homogeneous society, but there are no conflicts that can disrupt the harmonization of social life that is needed in realizing a nation's life sustainable.
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