1 By. Sri Suwartiningsih1 Abstract One of the Border Areas of Indonesia
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THE “GAWAI” A CROSS-COUNTRY CULTURE (SOCIAL HARMONISATION STUDY OF THE COMMUNITY IN INDONESIA-MALAYSIA BORDER) By. Sri Suwartiningsih 1 Abstract One of the border areas of Indonesia and Malaysia is Jagoi Babang district, Bengkayang regency, West Kalimantan province, Indonesia, which is adjacent to Gumbang region, district Bau, Sarawak, Malaysia. Although they have different background countries, but they looked harmonious. Therefore, a research about the life of the border community is important to assess. This study aims to describe social harmonisation of the community in Indonesia-Malaysia border. Why the people in both regions are rarely in conflict? The study was conducted using descriptive approach and qualitative research phenomenology. This research observed a real phenomenon. The unit of observation in this study is a community in the district of Jagoi Babang, Bengkayang regency, West Kalimantan and a community in Gumbang, Bau district, Sarawak, Malaysia. The result of the study shows that the lives of people in Indonesia-Malaysia border look harmonious. This occurs because of the kinship that comes from the Dayak Bidayuh and they have continued to retained their kinship value with their Gawai ritual annually alternately. In June 2015 Gawai event conducted in Indonesia and in June 2016, it was conducted in Sarawak Malaysia. Thus, Gawai is a binder culture between two countries as to achieve harmonization. Key words : Social harmonisation, kinship, Gawai culture. 1 Lecturer in Social and Communication Science Faculty, Satya Wacana Christian University (SWCU), Salatiga, Indonesia. 1 1. INTRODUCTION This research is supported by Research and Development Departement of Indonesia’s Education General Directorat. This research was conducted at Indonesia Border (Jagoi Babang Distric, Bengkayang regency, West Kalimantan) for the first year and at Malaysia Border (at Sarawak) for the second year. 1.1. Background of The Study Jagoi Babang is located on the border of West Kalimantan-Sarawak (eastern border, approximately 1 hour to Kota Sarawak). Jagoi Babang is about 115 km from Bengkayang or about 2 hours from the city government's office of Bengkayang. This district consists of 6 villages and 14 hamlets with 1679 householder and 6948 people. Most of the people live there work as traders, craftsmen woven rattan, and gardening. It is the hallmark of this district is the craft splint and goods made of rattan. In addition, the customs there are still quite strong, people were warm and still very familiar with the term of mutual cooperation and custom homes that are still exist. Physical conditions differences in parts of Malaysia and Indonesia are as follows. The roads condition in the border of Malaysia region is better. Besides that, food sources, educational, transportation, and health facilities were easily acessible and available. Meanwhile, the condition of the road on the border of Indonesia were steep and have potholes. Things like this did not inhibit the interaction between Indonesian and Malaysian in the border. Social harmony that is created in the border communities of Indonesia and Malaysia has become a social fact that deserves to be analyzed and studied. Social harmony has to be something unique because usually communities that has different background countries are often encounter with social disharmony or cracks in the social relations between individuals or social groups that exist in it. It is the reason of the writer to conduct this research. Thus emerge a question, why there is peace in communities that have different countries? 2. LITERATURE REVIEW 2.1. Structural Functional Theory 2 Talcott Parsons is an american contemporary sociologists who uses a functional approach in viewing public, whether relating to its functions and processes. The approach was influenced by the existence of social order and also the ideas of Auguste Comte, Emile Durkheim, Vilfredo Pareto and Max Weber. These is what causes Talcott Parsons functionalism theory became complex. The definition of social structure according to Coleman, 1990 is a structure pattern of relationships between people and between human groups. The social structure is a pattern of relationships, positions, and the number of people who give a membership to the human organization in small groups and the whole people (Calhoun, 1997). The social structure as repetitive behavior patterns that create relationships between individuals and between groups in society (Kornblum, 1988). Simply put, structural functionalism is a theory that it's understanding of society was based on the model of organic systems in the biological sciences. Mean, functionalism saw society as a system of several parts which are interconnected to one another. One part can not be understood apart from the whole. Relationships occur when humans enter the interaction patterns which are relatively stable and continuous and/or beneficial interdependence. Then, the pattern of social structure can be influenced by a number of different people, individual position and role of the individual in the network of social relations. It should be understood that the social structure is a shared social environment that can not be changed by individuals. For size, the distribution of activity, use of language, and the distribution of welfare within the organization is forming a social environment that are structural and restrict the behavior of individuals within the organization. The theory of Structural Functionalism from Parsons express an optimistic belief about the changes and the continuity of the system. In Parsons's structural-functional theory, there are four functions for all system actions. A function is a collection aimed at the fulfillment of certain needs or the needs of the system. Thus, in the functionalism perspective there are some requirements or functional requirements that must be met for a social system to survive. Parsons then develop what is known as functional imperatives so that a system can survive, such as: 1. Adaptation 3 A system is like a living being, meaning that in order to continue to live, the system should be able to adjust to the existing environment, to be able to survive when the external situation was not favorable. For example, a system will filter the western culture that goes into a society with rules that exist within the community itself, such as rules on modesty in dress or the decency to talk to an older person. The rules that will influence the actions of a society. 2. Goal Attaintment System should define and achieve its main objectives. Mean, the system is required to pursuing individual thought in order to shape the personality of the individual in achieving the objectives of the system itself. For example, people in the education system will direct him to a purpose. In example, the teacher will guide his students to achieve satisfactory grades for graduation, and a pupil will direct himself towards graduation through his compliance and diligentness. 3. Integration System must manage the relations of it's component. It must also organize affiliation between three functional imperative: adaptation, goal, and latency. 4. Maintenance of Pattern (Latency) System must equip, maintain, and update individual motivations and cultural patterns that create and maintain motivation. Those four function is known as AGIL, an abbreviation of Adaptation (A), Goal attainment (G), Integration (I), and latency or pattern maintenance (L). Then how Parson using four schemes above, let us learn it together. The first adaptation conducted by the organism's behaviour carrying out the functions of adaptation by means of adjusting and changing external environment. Function of the Goal attainment is enabled by a system of personality through setting goals and mobilize resources to achieve it. Function integration done by the social system and latent is functioned by cultural system. How the cultural system work? The answer is to provide actors a set of norms and values that motivate actors to act. This level of integration occurs in two ways, first: each bottom level 4 provide condition and the strength for top level. The level above has function to supervise and control the levels underneath. 2.3. Social Harmonisation A community would be in discipline, tranquility, and comfort, when it managed to build a social harmony. Many issues related to social harmony, both from the aspect of ideology, politics, economy, culture, defense, and security. As social beings, every person will never live by himself, without relying on others around him. Someone will always need the others, not only for mutual help, but also to build social communities support each other and work together to achieve the desired objectives. Indonesian society who come from diverse backgrounds; ethnicity, culture, religion, tradition, education, economics and so on, is something that is necessary and can not be avoid by any individual. But, that's where the beauty of a social community is. If it is able to glue the various differences and make it as a means to understand each other, tepo seliro and tolerance, it will eventually leading to unity and love. In fact, in our society, differences are often become a trigger of prolonged horizontal conflict. Certainly, many variables cause conflicts. A big conflict could arise from a community that comes from a background of cultural, economic, ethnic and equal education. Such conflicts often occur in people of Indonesia who live in rural areas and do not have sufficient education to communicate the problems that occur in the middle of their society. So, for them, muscle language is much more effective for solving the problem rather than brain language. Situations above may be very difficult to be found in urban areas with higher education society. This perspective actualy is not absolute, because we often witness educated people such as college students sometimes preferred to resolve problems they encounter with muscle languages; brawl, a street fight and denying their existence as an educated community that should be a good example. Because of that, conflicts can occur anywhere, to anyone, any community.