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 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 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

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INTRODUCTION Madurese. In certain locations, especially Tribal conflict in West Kalimantan in , 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 . territory. do not persecuted Conflict has also occurred between or killed them. For Dayak, territory is 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 , 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

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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 newly to some person to plays an action in established relationship (Bloomfield & a some situation to give a particular Barnes, 2003: 19). image to the audience (Mulyana, 2001: Reconciliation is a long terms 109). Impression management consists process. It may be need years and decades. of defensive techniques and protective Luc Huyse, professor of Sociology of techniques. Defensive techniques are University of Leuven Belgium, and performed before communication begins, consultant for many conflict reconciliation consisting of: 1) Dramaturgical loyalty is Africa, states that reconciliation needs or work to keep loyal team members to three major stages. There are replacing other team members and the show itself; fear by non- violent coexistence, building 2) Dramaturgical discipline or dedicating confident and trust, and understanding our self to the show but without losing with empathy. All stages, not only the identity. Sometimes, people need individual task. It is the work of groups to do exercise; 3) Dramaturgical and communities as a whole (Bloomfield circumspection, which minimizes risk by & Barnes, 2003: 19-21). preparing for problems that may arise. Be In the conflict of Dayak and careful to avoid situations where errors or Madurese, everybody, in the perspective potential problems can occur, choosing of personal and the collective, has its

192 Ira Mirawati, Roles Maping in Tribal Conflict Reconciliation: A Study from... own role that equally important the Taylor mention two main approaches in reconciliation process. This research the phenomenological tradition, symbolic investigates people roles in reconciliation interactionism and ethnomethodology communication between Dayak and (2000: 119-188). From some branches of Madurese in Kabupaten Bengkayang, the phenomenology tradition, researchers West Kalimantan. They need to redefine use a model of symbolic interactionism. their respective roles in order for This model fits the focus of the communication to proceed as expected. study, because the most fundamental It is because as DeVito explained, the proposition of symbolic interactionism is concept of intercultural communication that human behavior and interaction can refers to the process of communication be distinguished because it is represented between people of different faiths, values, by symbols and their meanings. Finding or ways of behaving culturally (1997: the meaning behind the sensual is 479). Without considering their expected something that is important in symbolic roles, communication will not running interactionism (Muhadjir, 2000: 183). smoothly. To collect data, researcher using in-depth interview, observation, and METHODS literature study. Nineteen informants To investigate and map the were chosen purposively. They are both roles in reconciliation communication Dayak and Madurese, people from other process between members of Dayak and tribe (Malay, Sundanese, and Javanese), Madurese, the authors use qualitative police officer, and government officer. research methods with the tradition of phenomenology. The character of RESULTS AND DISCUSSION qualitative phenomenological research Although Dayak are the majority is to observe and interact with research population, but not automatically their subjects to try understanding the culture becomes the dominant. Each language and their interpretation of the ethnic group adheres to their own cultures. world. Studies with a phenomenological Each ethnic group has a tendency to approach attempt to explain the meaning form a group of its own and has the of the life experiences of some people special characteristic physiologically, about a concept or phenomenon, including linguistically, socially, and economically, the self-concept or view of their own which becomes the identity of the group lives (Cresswell, 1998: 51). In addition, members. Dayak build up their identity this paradigm requires researchers to through extensive mechanism. Sumadi entering the conceptual world of subjects Dila (Dila, 2005:322) state that internally in such a way that researchers understand every ethnic member conduct self- what and how a sense developed by them affirmation and self-assessment. Thus, around events in everyday life (Moleong they adapt their identity in wider context 1993: 9). This means that research with through social participation, organization a phenomenological approach takes place and working environment. All parties in a natural place and time. need dialogue. With all the characteristics of The not dominant of Dayak culture phenomenology approach, it will get looks conspicuous is the use of language. holistic data about the communication of In everyday conversations with Dayak, Dayak and Madurese after tribal conflict they use their own language, whereas communication, so researcher can find with people of different ethnicity or with how are they manage their role in to unknown persons the language used impress others. is Malay. The use of Malay language Robert Bogdan and Steven J. is inseparable from its similarity with

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Indonesian so it can be understood by both positive and negative cultures. all ethnic and can accommodate them in Negative cultures include the cockfight communicating. culture and the “carok” culture. Carok In terms of settlement, there is no is fighting others who become enemies visible difference between all ethnic. by using sharp weapons, both The average resident builds a modern (Sickle) and parang (machetes). Fighting permanent house, not a traditional house. enemies can come from other ethnic and Dayak in the District of Monterado no ethnic Madurese themselves. In some longer live in longhouses (rumah betang). cases, they do carok against their own The Dayaks live in permanent homes. relatives. Carok for the Madurese is a However, most of them also have non- form of fulfillment of issues related to permanent residences (huts) on farms defense of their self-esteem. or plantations, which can reach tens of In addition to the negative culture, kilometers from their homes. No typical Madurese also bring many positive home furnishings characterize a house as cultures. One among these positive a Dayak. They do not display mandau, cultures is their diligent and hardworking chopsticks, or Dayak shields. A feature culture. Persistence and hard work are more easily seen in Dayak settlements is one of Madurese personality traits, so in pets. Dayak people usually keep dogs many of them are successful and have and pigs free to roam around their homes, high economic levels. while other tribes no. Physically, Dayak lifestyle in Monterado Bengkayang is not Roles in Dramaturgy Theory much different from other ethnic. They There are three fundamental roles do not use Dayak clothes and accessories. in Goffman’s theory, each of which On the other side, In West corresponds to a different type of Kalimantan, Madurese ethnic residents information. The three roles are performer, are scattered in various regions. They can audience, and outsider. Performer is settle in areas with various conditions. an actor, who plays both on the front In general, they live in groups of a stage and backstage. They are aware of settlement. Before the latest tribal conflict the impression they are developing and occurs, some large settlements where have information about the shows they Madurese lives are Siantan , perform. In communication between Peniraman, Sei Pinyuh, Karimunting, Dayak and Madurese the performer are Roban Singkawang, and Monterado a member of Dayak and Madurese itself. Bengkayang. When communicating, they mutually The social ties in Madurese are become performers. While Dayak became very strong; this can be proven by the a performer, he also became an audience. mutual recognition of Madurese ethnic Similarly vice versa with Madurese. in Monterado with the Madurese in other While playing a role in performing in areas. Their strong social and solidarity front of Dayak, Madurese also became an ties also show by helping new migrants audience that watched the performance of who have not had a place to live by Dayak. As a performer, they develop an accommodating them until they can have impression and information to create or a place to live. Solidarity is also shown control perceptions on the other person. by helping families who are threatened Conversely, when become the audience, by other families from the same ethnic as they possible to see what other person well as from other ethnic groups. shows. Madurese in Monterado make their In addition, there are performers and hometown like their hometown, not only audiences, in intercultural communication physical but also cultural. They brought between Dayak and Madurese there is

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TABLE 1. Research Informants Name Tribe/Age Sex Sariman Malay/30 Male Bu Umi Madurese/60 Female Maskun Madurese/40 Male Arman Madurese/38 Male Raska Madurese/37 Male Ela Malay/24 Female Mawar Malay/42 Female Hasan Sundanese/40 Male Ade Sundanese/44 Female Bantat Dayak/30 Male Raga Dayak/35 Male Didiy Dayak/55 Male Inis Dayak/50 Male Marcil Dayak/40 Female Musadad Sunda/52 Male Santana Malay-javanese/48 Male Lina Sunda/21 Female Saryah Malay/23 Female exist an outsider. Outsiders are those communication of Dayak and Madurese, who know the secrets of the actors or the but they also know the behavior of the two realities they develop. Who is the outsider ethnic communications when they are not in this inter-ethnic communication? What dealing in a communication or when the can be said as outsider are those who informants from the Dayak and Madurese are not Ethnic Dayak or Madura but live are communicating with other ethnic together with Ethnic Dayak or Ethnic groups. They are Mawar, Ela, Bu Ade, Madura. They are other ethnic members and Hasan, who intensively communicate who marry Dayak or Madurese. Other with the two ethnic groups. ethnic groups who married Ethnic Dayak are Lina (ethnic Malay 21 years old), while those married to Madurese are Roles Related to Information Saryah (23-year-old Malay ethnic). Manipulation and Group Boundaries The other party, which can also The informer; Someone who be said as outsider, is the guarantor. The pretends to performers as members Guarantor is a Dayak who guarantees the of their group to be allowed to know Madurese that the Dayaks will not harm backstage, but then sells it to an audience. them when they are in the sub-district An example of this role is the spy. In of Monterado. These guarantors are this Dayak and Madurese interethnic the people who need labor from Ethnic communication, researchers are cannot Madurese. One of the guarantors is Inis, find any outsiders who become a spy. the owner of stone mining, whose identity Everyone in the Monterado has has been mentioned by researchers in the been traumatized by the past. The Dayak Table 1. also, although they we can say that they Others whose has role as an outsiders are obviously “the winners”, they still do are other ethnic groups who witnessed the not want the incident to happen again.

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If it happens, again they can no longer get from Briptu Musadad. The statement occupy the land of Madurese relics they implies that no one is a spy or the informer now occupy. in the communication. Another role related to information “Because now all Madura heritage manipulation and group boundaries is land is under the supervision of the the “Shill”. The Shill if translated into Local Government [Bengkayang Indonesian is brokers, i.e. someone Regency Government] and the [police] who behaves as part of the audience apparatus. Dayak feel safe. They but in fact, he works with performers. do not afraid Madurese will take it His job is to manipulate or direct the forcefully. That’s why Dayak also avoid audience’s reaction. In the Dayak and conflict with Madurese. Moreover, for Madurese communication in the District Madurese, obviously they really do not of Monterado, the researchers did not want the conflict happen again. It is find the party who acted as the shill. the same with other tribes. Other tribe, No particular party is attempting to beside Madurese is actually the victims manipulate and direct the reaction of the of this conflict. Many of them also lost two ethnic groups. They communicate their property. I am sure there are not according to their wants and needs. any people here who want to incite one The last role relating to the of the two tribes. It is enough that the manipulation of information and group earlier [Tribal conflict] happened”. boundaries is the “Spotter”, translated into Indonesian means the eraser, a The statement above, researchers person who acts as an inventor or fraud in

TABLE 2. Informants Role in Dayak and Madurese Communication

Name Residence Status/Occupation Role Sariman (Malay) Permanent/ Rubber tree Farmer Performer Bu Umi (Madurese) Impermanent/ Housewife Performer Maskun (Madurese) Impermanent/ Vegetable seller Performer Impermanent/ Vegetable Farmer & Sate Arman (Madurese) Performer seller Raska (Madurese) Impermanent/ Mining worker Performer Ela (Malay) Permanent/ Seller Outsider Mawar (Malay) Permanent/ubber tree Farmer Outsider Hasan (Sundanese) Permanent/ Rubber tree Farmer Outsider Ade (Sundanese) Permanent/ Rubber tree Farmer Outsider Bantat (Dayaknese) Permanent/Seller Performer Raga (Dayaknese) Permanent/ Rubber tree Farmer Performer Didiy (Dayaknese) Permanent/ Rubber tree Farmer Performer Inis (Dayaknese) Permanent/Stone Mining Owner Performer Marcil (Dayaknese) Permanent/ Rubber tree Farmer Performer Musadad (Sundanese) Permanent/Police officer Outsider Santana (Malay-- Impermanent/ District Government Officer Outsider nese) Lina (Sundanese) Permanent/Seller Outsider Saryah (Malay) Permanent/Housewife Outsider

196 Ira Mirawati, Roles Maping in Tribal Conflict Reconciliation: A Study from... the audience, but behaves for the benefit learns the secrets of both parties (usually of the audience, not the performers. He with the permission of both parties) plays the role of examining performers and acts as a mediator or messenger, and can provide destructive information facilitating their communication. He to the audience. In research on can be neutral or not. Researchers communication Dayak and Madurese in found that in this Dayak and Madurese District Monterado is also there is no the communication there are parties acting spotter. Neither party attempts to provide as go between or mediator. They are the destructive information to those formerly guarantor. These guarantors, as explained conflicted. This condition occurs because above, are Dayaks who guarantee the destructive information will cause an safety of Madurese to work, including offense on one ethnic. People in the Sub- communicating with Dayak. They district of Monterado realize that a sense guarantee that the Dayak will not harm the of offense - no matter how small - can Madurese they assure, those who work in lead to deadly conflicts. An example of their stone quarries. This guarantee is, of this is the War of the Tribe itself. The course, as long as the Madurese did not Tribal Conflict, which claimed thousands make a move or do not do things that of lives, was caused by minor tribulations could offend and harm the Dayak. The on both sides. Madurese are offended guarantor also gives assurances to the because his female friend is approached Dayaks that these Madurese will not do by Dayak. He then stabs the young Dayak. things that could harm the Dayak. Furthermore, almost all ethnic Dayak In this study, researchers also are offended when hearing destructive tried to find out whether the authorities information that says that Dayak people are both government officials and died. Finally, the tribal conflict took place. security personnel acting as mediators. Supposedly, the apparatus is a party Roles Related to Facilitate Interaction that seeks to facilitate the two groups Between Two Teams can return to live side by side and The “go-between” or “mediator”. He communicate well. Here are the results of

TABLE 3. Specific Roles Identification

No Roles Subject 1 The Informer No One 2 The Shill No one 3 The Spotter No one 1 The “go-between” atau “mediator”. The guarantor 1 The “non-person” No one 2 The “service specialist” Police officer who deeply understand the condition of Dayaknese and Madurese in Sub District of Monterado 3 The “collegue” Other tribe member who communicate with Dayaknese and Madurese. They are Malays, Sundanese, and other ethnicities. 4 The “confidant” Those who marry Dayak or Ethnic Mad- urese. They know and become their hus- bands’right man hand in relation to their impressions.

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the research interview with Santana: Briptu Musadad is a police officer who has been in charge of Monterado since “No, we don’t have special program 1984. During the Tribal conflict he was in initiating their reconciliation. It is always on guard in Monterado. He is too complicated and we do not have from the Sundanese ethnic group. Briptu the human resource. However, we do Musadad can be regarded as a service help them. We help them when they specialist because he is usually invited by asking as becoming the mediator Dayaknese and madurese to solve their especially when they try to settle some problems relating with land, property, and administration matter about their land farm ownership status. and home ownership” According to Musadad, there is actually a tendency of Dayaknese From the interview with Santana, and Madurese to seek advice from the Monterado Government officer, we police especially those from Sundanese conclude that the government apparatus ethnic, because during this time Sunda does not create programs that can facilitate ethnic never have a conflict with Dayak the inter-communications network of or Madurese. Unfortunately, not all Dayak and Madurese. Sundanese police can be asked for advice Previous research conducted on the including the Police Chief of Monterado. Dayak and Madurese conflicts indicates Dayak and Madurese are reluctant to that the role of government as a mediator, consult or seek advice to him because in the short term can stop open conflict. he was newly assigned in Monterado It is necessary step further government as for 2 years. They think people who have mediator and adviser in daily life of both lived in Monterado for 2 years have not ethnic so that harmony stay awake in long understood deeply the condition of the term (Alexandra, 2014). Monterado’s people. In addition to the service Roles that Mix the Front and Back Specialist, in the Dayak and Madurese Areas communication there is also the The “non-person” are those who “colleague”, i.e. people who perform the were present during the interaction on the same routine with the same audience but back stage but did not take on the role of not participate simultaneously. The role performer or audience. They are not part of this colleague is the other ethnic who of the team and are usually ignored. An communicate with Dayak and Madurese. example is cleaning service. They are Malays, Sundanese, and other In the Dayak and Madurese ethnicities. communication in the District of The “confidant,” a person to Monterado there is no such non-person. whom the performer can “confesses his/ The people present on the back stage, her sins,” freely tells the details of the although they are not a team or not part impression they displayed. In this Dayak of the team but still their presence is very and Madurese communication, which can conscious and not ignored. be regarded as the confidant are those who The “service specialist”, is the marry Dayak. They know and become person who knows something about the their husbands’ beliefs in relation to their setting. They are on the backstage at the impressions. request of the team to help performing with Reconciliation between Dayak the expertise. In this study, researchers and Madurese in this Monterado sub- found a party that can be called a service district takes more than five years after specialist. He is Briptu Musadad, who the conflict to be started. It is still on the is also an informant in this research. process until now. The communication

198 Ira Mirawati, Roles Maping in Tribal Conflict Reconciliation: A Study from... that occurs between them goes slowly but smooth communication. can surpass the stages of reconciliation In the environment of conflict, to harmony. Stages traversed by these impression management is needed as an two tribes, in fact, in line with the stages integral part of both ethnic in performing proposed by Bloomfield & Barnes (2003: reconciliation. Impression management 19-21). helping them showing their best personal The first stage, replacing fear and group image, helping them restraint by non-violent coexistence is done by negative behavior, and helping them establishing a positive perception that pursuing the harmony. the people they are going to meet are the Both Dayak and Madurese must ones that when the tribal conflict happens notice that reconciliation is a process, is not the troop who fought. Madurese which includes the search for truth, build the perception that the people who justice, forgiveness, and healing. As will be their communication partners are Bloomfield (Bloomfield & Barnes, 2003: Dayak who have a business that requires 12) said, reconciliation means finding a labor or Dayak who need Madurese as way to live alongside former enemies, a supplier of vegetables and other food to love and to forgive them. They need products. Meanwhile Dayak build a conduct impression management because positive perception that Madurese who they “must forget” the past in anyway, enter Monterado are good people whose but to coexist with them. They consider sole purpose is to find work or earn a developing cooperation necessary to living by selling vegetables. share their society, so that they can have The second stage, building confident better live together than live separately. and trust more awakened when they already communicate with each other. CONCLUSIONS They found that their communications In the scope of Dayak and Madurese partner, who though from a warring tribe, post-conflict communications in this was an individually trustworthy person. district of Monterado, in accordance Other tribe also supporting them by with the results of research that has becoming a colleague who always give been described in advance, researchers them positive advice which strengthening formulate the roles involved in such their confident and trust. communication as follows: 1) Performer, The third stage, understanding those who become the main actors in this with empathy occurs when they dialogue communication. They are Dayak and and then seek a mutually beneficial way Madurese. They act as communicators out of various conditions. For example, as well as playing roleas an audience; 2) Madurese want their land to be bought, Mediator, performs the role of mediating Dayak empathize because the Madurese communication between ethnic Dayak who asked for this can show the land and Madurese. Mediator in this case done certificates. Otherwise the Madurese can by the guarantor. By ensuring the safety understand if the Dayak people who will of the Madurese working in the mines he buy claim to pay by installments because cultivated the courage of the Madurese their financial condition. to begin communicating. Similarly, by They realize that all stages, not only ensuring that Madurese will not commit individual tasks. It is the work of groups harmful acts, the guarantor makes Dayak and communities as a whole. Madurese sincerely accept the re-entry of Madurese; needs guarantor to ensure their live. 3) Adviser, they only give advises when Dayak and Madurese need advisor when asked by one or both parties. The advice they facing a problem. Both of them relates to what they should do when also need other ethnics as colleagues to faced with a problem. The advisors

199 MediaTor, Vol 10 (2), Desember 2017, 190-200 in this communications are the police Davidson, J. S., & Kammen, D. (2002). officer that they consider to be very well “Indonesia’s Unknown War and informed of the about conflict in the Sub- the Lineages of Violence in West District of Monterado; 4) Colleague, other Kalimantan.” Indonesia No 73, 54. ethnics who are equally communicating DeVito, J. A. (1997). Komunikasi during Dayak and Madurese interethnic Antarmanusia (The Interpersonal communication. The colleagues in the Communication Book). Professional monterado district are colleagues for both Book: . tribe. Dila, S. (2005). “Simbolisasi Etnik Muna di Reconciliation between Dayak Bandung:Studi Identitas Etnik Orang and Madurese in Monterado is initiates Muna.” Mediator Vol 9 No 2, 317-326. by themselves. In fact, tribal conflicts Karomani. (2005 ). Studi tentang Pengelolaan or other social conflicts are frequently Kesan Elite Lokal Umaro terhadap occurs in Indonesia. It is crucial that Jawara dan Ulama di Banten Selatan. government has a strategic Mediator Vol 9 No 2, 351-358. reconciliation program for similar cases. Moleong, L. J. (1993). Metode Penelitian They need identify critical factors and Kualitatif. Bandung: Remaja potential solution in order to construct Rosdakarya. variety strategic and structural choices. Muhadjir, N. (2000). Metode Penelitian Kualitatif. Yogyakarta: Rake Sarasin. REFERENCES Mulyana, D. (2000). Ilmu Komunikasi Alexandra, F. (2014). Analisis Efektivitas Suatu Pengantar . Bandung: Remaja Resolusi Konflik Sampit pada Tahun Rosdakarya. 2001. Yogyakarta: Universitas Gajah Mulyana, D. (2001). Metode Penelitian Mada. Kualitatif. Bandung: Remaja Arkanuddin. (2005 ). Menelusuri Akar Rosdakarya. Konflik Antaretnik di Kalimantan Peluso, N. L., & Harwell, E. (2001). Territory, Barat. Mediator Vol 7 No 2, 185-195. Custom, and Politics of Ethnic War Barnlund, D. C. (1970). Language Behavior:A in West Kalimantan, Indonesia. In Book of Readings In Communication. N. L. Peluso, & M. Watts, Violent The Hague: Mouton. Environment (p. 86). New York: Bloomfield, David & Barnes, T. (2003). Cornell University Press. Reconciliation After Violence Conflict: Smith, C. Q. (2012). The roots of violence a Handbook, Stockholm: International and prospects for reconciliation : a Institute for Democracy and Electoral case study of ethnic conflict in Central Assistance. Kalimantan, Indonesia. Retrieved Cresswell, J. W. (1998). Qualitative Inquiry from www.agris.fao.org: http:// and Research Design Choosing Among agris.fao.org/agris-search/search. Five Tradition. California: Sage do?recordID=US2012411029 Publication.

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