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Roles Mapping in Tribal Conflict Reconciliation: a Study from West Kalimantan Dayak and Madurese Case

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Roles Mapping in Tribal Conflict Reconciliation: a Study from West Kalimantan Dayak and Madurese Case MediaTor, Vol 10 (2), MediaTor,Desember 2017,Vol 10 190-200 (2), Desember 2017, 190-200 Roles Mapping in Tribal Conflict Reconciliation: A Study from West Kalimantan Dayak and Madurese Case Ira Mirawati Communication Management Department, Universitas Padjadjaran, Jatinangor-Sumedang E-mail: [email protected] Abstract. The Tribal conflict between Dayak and Madurese of West Kalimantan in 1996 – 2000 causing their communication had totally broken for many years. In 2002, they began to communicate. Until now, they still improve their communication quality. It is important to know how they conduct this reconciliation communication after all of their conflict. This research investigates people roles in the reconciliation communication between Dayak and Madurese in Kabupaten Bengkayang, West Kalimantan. Researcher using in-depth interview, observation, and literature study in this Phenomenology research. Nineteen informants were chosen purposively. They are both Dayak and Madurese, people from other tribe, police, and government officer. The result shows there are four roles in this communication; they are Dayaknese and Madurese as the main actor or performer, the guarantor as a mediator, the police officer and local government officer as an advisor, and other ethnics as colleagues. Madurese needs guarantor to ensure their live. Dayak and Madurese need an advisor when they facing a problem. Both of them also need other ethnics as colleagues to smooth communication. All of them played a role dramaturgically in positive purposes, as a personal or as a team member. Keywords: role mapping, reconciliation, tribal conflict, Dayaknese Madurese, dramaturgy Abstrak. Konflik antarsuku Dayak dan Madura pada tahun 1996 - 2000 di Kalimantan Barat menyebabkan komunikasi mereka benar-benar hancur selama bertahun-tahun. Pada 2002, mereka mulai berkomunikasi. Jalinan komunikasi mereka rajut secara perlahan dan penuh pertimbangan. Orang-orang Madura dan Dayak memilih perilaku secara matang karena mereka yang menjalin komunikasi adalah pihak yang saling memerlukan satu sama lain. Penting untuk mengetahui bagaimana mereka melakukan komunikasi rekonsiliasi ini setelah konflik berdarah tersebut terjadi. Penelitian ini meneliti peran-peran yang ada dalam komunikasi rekonsiliasi antara orang Dayak dan Madura di Kabupaten Bengkayang, Kalimantan Barat. Pada penelitian fenomenologi ini, peneliti menggunakan wawancara mendalam, observasi, dan studi pustaka. Sembilan belas informan dipilih secara purposif. Mereka terdiri dari orang Dayak dan Madura, orang-orang dari suku lain, polisi, dan petugas pemerintah. Hasilnya menunjukkan ada empat peran dalam komunikasi ini yakni orang Dayak dan Madura sebagai aktor utama atau pemain, penjamin sebagai mediator, petugas polisi dan pejabat pemerintah daerah sebagai penasihat, dan etnis lainnya sebagai rekan kerja. Orang Madura membutuhkan penjamin untuk memastikan keselamatan nyawa mereka. Orang Dayak dan Madura membutuhkan penasehat saat mereka menghadapi masalah bersama. Keduanya juga membutuhkan etnik lain sebagai kolega untuk kelancaran komunikasi. Semuanya memainkan peran secara dramaturgi dalam tujuan positif, baik sebagai pribadi atau sebagai anggota tim. Kata kunci: pemetaan peran, rekonsiliasi, konflik kesukuan, orang Madura Dayak, dramaturgi 190 Ira Mirawati, Roles Maping in Tribal Conflict Reconciliation: A Study from... INTRODUCTION Madurese. In certain locations, especially Tribal conflict in West Kalimantan in Bengkayang regency, Dayak “allowed” has a very long history. In the 70s there or give “permission” to some Madurese was a conflict between the Dayaknese and people to enter the area. The term “Permit” Chinese. This conflict caused Chinese to does not explicitly in written form, be driven from inland in Monterado and but Dayak allowed them to enter their Bengkayang Regency into Singkawang. territory. Dayak people do not persecuted Conflict has also occurred between or killed them. For Dayak, territory is Malays and Madurese. The conflict, one of the most important aspect of their based in Sambas district, occurred in 1999 identity (Peluso & Harwell, 2001:86) and 2000, and has not been completed One of the areas in Bengkayang resolved until now. Madurese people Regency that Dayak allowed Madurese cannot stay even visit Sambas district. to enter is the District of Monterado. If there are Madurese who try to get into This region is one of the areas where Sambas district, then certainly he will not the tribal conflict at most casualties. be able to get out safely. There is no official record of the Beside the interethnic conflict, in casualties’ exact number, but according West Kalimantan there has also been to Briptu Musadad, local police officer of a conflict between Dayak and Police. Monterado, about 200 houses were burnt However, among all the conflicts that and the casualties reached hundreds. The have raged, the most notorious, largest remaining Madurese almost entirely fled and prolonged conflict is between Dayak to Singkawang. They then live in Roban and Madurese. The conflict that West district, Singkawang. Kalimantan residents call it “Perang The distance between Madurese Suku” has actually started since the refugee camps in Roban and Monterado, 1950s. Among many tribal conflicts that which is currently occupied by Dayak, is occurred in Indonesia, conflict between not too far, about 20 km. Therefore, the Dayak and Madurese is a conflict that mobility between these two places is also happen all over again (Smith, 2012). not difficult. Moreover, road conditions This tribal conflict reoccurred in 1977 are also very conducive. Therefore, there and 1979. Nearly 20 years later, in are no barriers in infrastructure for them 1996, a dispute between some Dayak to communicate. The re-assembly of this and Madurese youth in Sanggau Ledo, communication is certainly a good starting Sub-district of Bengkayang, reignited point. Madurese expected to improve the conflict of both tribes (Davidson & relationships that have been disconnected. Kammen, 2002: 54). However, one of communication principle Dayak and Madurese, both are is irreversible. Aubrey Fisher and Adams often have conflict with other ethnic. state “A behavior is an event. Because it One of the reason is, the existence of is an event, the behavior takes place in “mengayau” in Dayak and “carok” in time and cannot be “taken back”. People Madurese. Those are belligerent cultures can forgive but can’t forgot (Mulyana, when disputing with other groups (or 2000: 112). Communication can only go even their own groups) (Arkanuddin, forward from one state to another, from 2005:186). equilibrium to a new equilibrium, never However, now the conflict has returning to their original state (Barnlund, subsided and the atmosphere has gradually 1970: 52). returned to peace, although in some areas The Tribal conflict has taken place, the Dayak still resist to Madurese. Not and the time and conditions cannot be all areas that have been occupied by restored exactly as they were when it Dayak “totally reject” the presence of has not occurred. What the members 191 MediaTor, Vol 10 (2), Desember 2017, 190-200 of both tribes can do is to reestablish the right audience, time, and place. communication, with a new meaning According to Jerold Heiss different from the meaning before the (Mulyana, 2001: 136) impression tribal conflict. management is used to present self- Before the tribal conflict, Dayak image, both true and false. Impression and Madurese in communicating always management is something inherent in delivered their “at will” message. In our social interaction. It is neither good a sense, they communicate according nor bad. Everyone, conscious or no, gets to their respective cultures and do not involved in it every day. In Goffman’s pay attention to the cultures of their view, humans interact in self-presentation interlocutors. Now that the Tribal conflict as honest and dishonest actors. This self- has occurred and the casualties have concept also applies to the formation fallen on both sides, there is a difference of ethnic identity in the sense that the in their communication. Ade, a resident of concept of self is placed in the context of Monterado, said that both tribes now look authenticity, so that the self is culturally “smoother” and polite in communicating. specific and based on the authenticity. According to him, each tribe more careful A study conducted by Karomani shows in communicating as if avoids to offend that people do manage the impression on the interlocutor. people who must be respected (Karomani, Description of Ade, showing 2005: 354). early indications of the impression The change in communication management efforts carried out by each behavior by both tribes member is an tribe in postconflict communications. early indication of each tribe intention to Impression management is the technique reconcile and improve communication. used by communicators to foster certain There is no short cut or simple prescription impressions in certain situations to for creating trust and understanding after achieve certain goals (Mulyana, 2001: violence conflict. Both parties need to 112). This concept is known in the build the interaction, and transcend it Dramaturgy theory of Erving Goffman. together. Reconciliation means the use of Impression management conducted as the past as the seed of renewed conflict. they played their role. Roles are people It concatenates peace, severs the cycle expectation, which are socially defined of violence, and strengthens
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