Communication Strategy based on Local Wisdom

"Arih Ersada" in Resolving Conflict Affected Communities

Iskandar Zulkarnain

, T. Prasetiyo

, and Ribut Priadi

Universitas Sumatera Utara, Jl. Dr. T. Mansur No.9, Medan, Indonesia

Universitas Muhammadiyah Sumatera Sumatera, Jl. Denai No. 217, Medan, Indonesia

Keywords: Communication Strategy, Arih Ersada, Local Wisdom, Resolving Conflict.

Abstract:

Strategy becomes an important plan or tactic that is made in order to keep the communication process run

well and in accordance with the desired goals, especially in resolving a conflict. One of them is the issue of

determining the production of the forest area and the construction of the Lau Simeme dam in six villages, that

is Mardinding, Rumah Gerat, Sari Laba Jahe, Penen, Peria-ria and Kuala Dekah, Deli Serdang Regency, North

Sumatera Province. The community considers goverment policies are wrong because they do not pay attention

to the culture of the local community. For this reason, the community through the Arih Ersada organization

created a communication strategy in resolving the conflict. The researcher investigates the problem by using

interpretive paradigm. The research method is descriptive with a qualitative approach. Data collection

techniques carried out by interviews, participant observation, and focused group discussion (FGD). The

research found that Arih Ersada using the communication strategy based on local wisdom, they called Arih-

arih, to resolve the conflict. The strategy has five stages, that is arih-arih (deliberations), muat ukur sinterem

(embracing the community), muat ingan ciau (looking for asylum/assistance), radu untung (negotiation), and

ngerumahi silepus (evaluation).

1 INTRODUCTION

The issuance of Decree of the Ministry of

Environment and Forestry No. 579/Menhut-II/2014

concerning the establishment of permanent

production forest areas of six villages in the Biru-biru

District, Deli Serdang Regency, North Sumatera

Province, that is Mardinding Julu Village, Rumah

Gerat, Sari Laba Jahe, Penen, Peria-ria and Kuala

Dekah. The appointment of five villages including the

location of the Lau Simeme dam national strategic

project construction based on the Decree of the Deli

Serdang Regent No. 2205 tanggal 23 Desember 2016,

that is Mardinding Julu Village, Rumah Gerat, Sari

Laba Jahe, Penen dan Kuala Dekah to be one form of

conflict in communication that occurs.

The establishment of a permanent production

forest area and the designation of the Lau Simeme

dam construction site are considered by the

community as an absurd decision. Apart from the

absence of clear socialization, the government's

official claim has an impact on the loss of land

ownership and the absence of compensation for

community owned land that will be submerged as a

dam later. In fact, the community it self actually has

long controlled and managed the area. Legitimate

land ownership of the community is strengthened by

evidence in the form of a certificate from the village

head, subdistrict head certificate, certificate of

ownership or other proof of ownership that is

recognized and legally valid.

The community then agreed to fight the

government's decision, through an organization

called "Arih Ersada" or in Indonesian means

deliberation for negotiation. The organization was

formed on February 21, 2018 at the Kuala Uruk

Hamlet Village of Kuala Dekah, Biru-biru, with

several objectives, namely to temporarily stop the

Lau Simeme dam project until the completion of the

acquisition and payment of compensation for the

community-owned /cultivated land, demanding that

community lands leave the permanent production

forest area, claim compensation for land, plants /

plants and other assets that are controlled by the

community appropriately, appropriate and fair,

requesting that similar incidents not occur again in the

future, especially in Deli Serdang district, requesting

the priority of affected communities to work and

294

Zulkarnain, I., Prasetiyo, T. and Pribadi, R.

Communication Strategy based on Local Wisdom "Arih Ersada" in Resolving Conﬂict Affected Communities.

DOI: 10.5220/0010018402940298

In Proceedings of the 3rd International Conference on Social and Political Development (ICOSOP 3 2019) - Social Engineering Governance for the People, Technology and Infrastructure in

Revolution Industry 4.0, pages 294-298

ISBN: 978-989-758-472-5

carry out economic activities around the dam, get

Corporate Social Responsibility (CSR) from the Lau

Simeme dam for the benefit of residents around the

dam, get a facility from the government for the

management of community land certificates.

The beginning of Arih Ersada's presence did not

spontaneously provide solutions for affected

communities. Arih Ersada faces various challenges

such as the community who do not have the same

understanding as what is desired by organizations and

governments at the village and sub-district levels who

tend to support every policy made by the district and

central government and seeks to invite affected

communities to support the policies of the district and

central government by not demanding any

compensation for their land in accordance with

established rules.

Arih Ersada then designs and implements a

communication strategy, in order to address and

resolve conflicts that occur. Strategy can be

interpreted as overall conditional decisions about the

actions to be taken to achieve goals (Arifin, 2001). In

communication, strategy becomes a plan and tactics

that are made so that the communication process can

run well and in accordance with the desired goals.

Communication strategy is defined as the best

combination of all elements of communication

ranging from communicators, messages, channels

(media), recipients to influences (effects) that are

designed to achieve optimal communication goals

(Cangara, 2014).

The communication strategy created by Arih

Ersada is a communication strategy based on local

wisdom values. Where the majority Karo tribe

community still holds the philosophy of merga

silima, tutur siwaluh, rakut sitelu. That philosophy is

then used to create a communication strategy that

they call Arih-arih. This communication strategy, has

five stages, that is arih-arih (deliberation), muat ukur

sinterem (embracing the community), muat ingan

ciau (looking for asylum/Assistance), radu untung

(negotiation) and ngerumahi silepus (evaluation).

2 DISCUSSION

The results show that Arih Ersada's organizational

communication strategy in resolving community

conflicts is likely to be Arih-arih (communication)

strategy. The strategy has five stages, that is arih-arih

(deliberation), muat ukur sinterem (embracing the

community), muat ingan ciau (looking for

asylum/Assistance), radu untung (negotiation) and

ngerumahi silepus (evaluation).

1. Arih-arih (Deliberation)

Arih-arih in Indonesian is interpreted as deliberation.

Based on researchers' observations, interviews and

focus group discussions, it is known that this

deliberation strategy is part of Karo's cultural

philosophy. In Karo, the community already knows

merga silima, tutur siwaluh, rakut sitelu.

Merga or marga is an identity of each Karo

community. Usually, merga is used behind the name

of every person karo. Mention of merga is also

different between men and women. If he is male, then

called merga. But, if women are to be called beru.

Merga in the Karo community is known to have five

main merga namely Karo-karo, Ginting, Tarigan,

Sembiring and Perangin-angin. Merga is what will

later be used as speech or in Karo namely ertutur,

which will later be used to indicate relationships or

kinship levels.

Ertutur, known in Karo, is also called tutur

siwaluh, meaning there are eight of them. That is

Sembuyak, senina, senina sipemeren, senina

siparibanen, anak beru, anak beru menteri,

kalimbubu dan puang bubu. This speech concerns the

relationships created by marriage to form levels of

kinship. Rakut Sitelu means three bonds. The bond in

question is the arrangement of the position of Karo

people in custom which must be respected. which was

bound was called senina, anakmberu and kalimbubu.

Senina is basically a family member. For example,

Ginting Senina Ginting. Ginting is married to Br

Karo-karo, this is called Kalimbubu, and there was

someone else who married Br Ginting, then he was

called anak mberu. Principally in the Karo family,

this senina is considered to have activities / activities,

the kalimbubu is respected by senina and the anak

mberu does the work for senina and kalimbubu.

Through the description of that philosophy, it is

known that in the Karo community there are different

levels of relationships. These different levels make

the Karo people familiar with the position, duties and

responsibilities of each person with the level of

relationship they have. Everyone cannot make

decisions unilaterally when it comes to shared

interests.

Likewise in facing the problem of determining the

production forest area and the Lau Simeme dam

project development plan. Kinship that is still close

and still maintains custom, is the reason for the

community to do so. Moreover, the problems they

face have an impact on the lives of many people.

Deliberations conducted by Arih Ersada can be

classified into three types. First, consultation between

fellow management. Second, deliberation between

the management and the community. Third,

Communication Strategy based on Local Wisdom "Arih Ersada" in Resolving Conﬂict Affected Communities

295

deliberations involving administrators, the

community and village / sub-district government

officials. Deliberations in question are intended to

provide information, correct misunderstandings as

well as to provide appeals and instructions.

2. Muat Ukur Sinterem (Embracing The

Community)

Arih-arih or deliberation is actually as a first step, to

find the root of the problem. After deliberations are

held, then Arih Ersada will make a uniform

perception of each management, member and

community affected by the production forest and Lau

Simeme dam.

Uniformity of perception needs to be formed to

lead the community to the same goal, not divided and

helps the community to understand the conditions and

provide an overview of the solutions to the problems

that are happening to them.

As the main motor to fight for the goals of the

affected communities, the determination of the

production forest area and the Lau Simeme dam, Arih

Ersada refers to this phase as measuring sinterem or

embracing society. Arih Ersada does not let the

problems that occur go unpunished. After knowing

the point of the problem, then Arih Ersada readily

came down to the middle of the community to make

a solution. Comprehensive coordination of

understanding is done to the community. Either agree

or disagree. All embraced by Arih Ersada. Because,

if ignored, the community will feel alone and easy to

become victims of provocation, intimidation and will

become a new problem for Arih Ersada.

3. Muat Ingan Ciau (Looking For Asylum/

Assistance)

As the driving force of the struggle, Arih Ersada also

develops communication and coordination with

external parties. The aim is to strengthen and assist

Arih Ersada in fighting for the settlement of their

case. Arih Ersada refers to this section as light fit or

seeking asylum / assistance.

In the observation of researchers, seeking help

intended by Arih Ersada is to open up to even those

who they think are capable and willing to help them

in solving community problems. The external parties

referred to are members of the North Sumatera

DPRD, Deli Serdang Regency DPRD, journalists.

For North Sumatra DPRD and Deli Serdang regency,

the communication network that is built is not binding

in an agreement. Arih Ersada will see the extent of

their seriousness and ability to help. Meanwhile,

communication built with journalists is routine. That

is, Arih Ersada will always provide the latest news

about the development of their cases.

4. Radu Untung (Negotiation)

In addressing those who offer themselves or be asked

for help, Arih Ersada will try to clearly discuss the

problem at hand. Coupled with asking what people

should give or have to do so that these people want to

help them.

Arih Ersada said that this phase is called profit

sharing or negotiation. For Arih Ersada, the

negotiations were carried out as an openness so that

in the future there won't be any demands or harms

anyone. In fact, this negotiation was carried out to get

to know the character of the people who would help

them.

Figure 1: Strategy model of arih ersada (Researcher, 2019).

5. Ngerumahi silepus (evaluation)

The last important thing to do is ngerumahi silepus or

evaluation. Whatever has been done starting from the

dawn, loading and measuring the system, loading the

light and the radu runtung will be evaluated. All

stages will be analyzed their strengths and

weaknesses. Evaluation is a lesson for Arih Ersada to

avoid making the same mistakes.

It is known that the communication strategy

carried out by Arih Ersada is a form of application of

the cultural values of the local community. Where the

dominant local people inhabited by the Karo tribe

always live by sticking to their tribal philosophy. Arih

Ersada's success in building communication and

implementing communication strategies in

accordance with the opinion of Edward T. Hall

(Hartati, 2012) which states that culture is

communication andcommunication is culture. The

culture held is Arih-arih or deliberation.

It's just that the Arih-arih which is applied in the

communication strategy overrides simantek kuta or

village leaders as well as speeches or kinship lines.

Because, Sembol Ginting as chairman and board of

Arih Ersada was chosen to move the organization

based on their ability and willingness to take care of

the problems that were happening. In addition, the

communication strategy created by Arih Ersada is the

result of adjusting their cultural values with the need

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to deal with the issues of production forests and the

Lau Simeme dam, as a muat ukur sinterem

(embracing the community), muat ingan ciau

(looking for asylum/Assistance), radu untung

(negotiation) and ngerumahi silepus (evaluation).

The success of the communication strategy

adopted by Arih Ersada was due to the organization

still holding their local cultural values. These values

play an important role in building communication in

the midst of conflict. Inversely proportional to what

was done by the government who set their land as

production forest even took it to build the Lau

Simeme dam. Although it was conveyed by the

government that the construction of dams would have

a positive impact, for the people of the sub-districts

of Biru-biru, the things the government did was

wrong and not polite. Because, the government itself,

does not pay attention to their cultural values.

As a result of the implementation of the

communication strategy Arih Ersada was able to

assist in the resolution of the conflict. In addition, the

achievement of the success of the communication

strategy can be seen from the increased solidarity

of the affected community as indicated by two

indicators (Isfironi, 2014), namely collective

awareness and a high level of homogeneity.

Referring to the thoughts of Philips Lesly, five

communication strategies were developed by Arih

Ersada, that is arih-arih (discussion), muat ukur

sinterem (embracing the community), muat ingan

ciau (looking for asylum/Assistance), radu untung

(negotiation) and ngerumahi silepus (evaluation)

have similarities with Philip Lesly's communication

planning model (Lesly, 1998). The communication

strategy adopted by Arih Ersada using different

language / mention and simplifying several stages of

Philip Lesly's communication planning model in one

stage. Because, the strategy taken by Arih Ersada was

made naturally to follow the culture of the local

community and adjust their needs to solve the

problems being faced. The similarity can be

explained through the Figure 2.

Figure 2: Equations and simplifications of Philip Lesly's communication planning model with Arih Ersada's communication

planning model. (Researcher, 2019)

The figure explains that, the formulation of

policies and communication activities is simplified

into two stages, that is arih-arih and muat ukur

sinterem. Because, the analysis and research stage

intended to find the problem that is happening, the

policy formulation stage intended to determine the

steps to be taken, as well as the program planning

stage intended to make the program in this case the

Analysis and Research

Policy Formation

Planning and

Programing

Communication

Public

Assesment and

Adjustment

Arih-arih or

Deliberation

Muat Ukur Sinterem or

Embracing the

Community

Muat Ingan Ciau or

Looking for Asylum

Radu Untung or

Negotiation

Ngerumahi

Silepus or Evaluation

Feedback

Organization

Arih Ersada

Communication Strategy based on Local Wisdom "Arih Ersada" in Resolving Conﬂict Affected Communities

297

division of tasks from each of the resources in the

organization, theoretically simplified by Arih Ersada

into two stages taht is arih-arih and muat ukur

sinterem.

In the observation of researchers, these two stages

are able to carry out the three-stage function as in

Philip Lesly's communication planning model.

Through stages of arih-arih, arih ersada is able to

detect problems that arise, then can be analyzed and

made appropriate steps or policies, in this case in

accordance with mutual agreement as a solution so

that the problem can be resolved. Through the muat

ukur sinterem phase, the community is embraced and

empowered by Arih Ersada in carrying out policies or

programs. The community is embraced and

empowered by Arih Ersada in carrying out policies or

programs.

At the stage of communication and feedback

activities such as those in Philip Lesly's

communication planning, Arih Ersada elaborated into

two stages, that is muat ingan ciau which means

looking for help / asylum and radu untung which

means negotiation. The Muat ingan ciau meant by

Arih Ersada is to establish communication with

outsiders who are considered by them to be able to

provide assistance in any case according to their

abilities, such as journalists, regional officials to

politicians.

The communication that was built was then

intensified and bound in a profit-making or

negotiation stage with the intention that what was

done was not detrimental to either Arih Ersada or the

party who helped. Feedback will be directly obtained

or seen after muat ingan ciau and radu untung are

done. Between these two stages of Philip's

communication planning model, there is a public

stage that is not present in Arih Ersada's

communication planning stage. For Arih Ersada, the

public as referred to in the Philip Lasley model has

automatically targeted the affected communities for

the determination of the production forest area and

the construction of the Lau Simeme dam. Finally, the

evaluation and adjustment stages are similar to the

ngerumahi silepus in the Arih Ersada communication

planning model. In Indonesian, this stage is

interpreted as evaluation. The evaluation referred to

by Arih Ersada is also the same as Philip Lesly's

communication planning model, namely as a

correction and consideration in the improvement,

improvement and adjustment of the communication

strategy.

3 CONCLUSIONS

Establishment of a permanent production forest area

and designation of the area to build the Lau Simeme

dam, in six villages in the Biru-biru District, Deli

Serdang Regency, North Sumatra Province, that is

Mardinding Julu village, Rumah Gerat, Sari Laba

Jahe, Penen, Peria-ria dan Kuala Dekah evidence that

it is important to pay attention to the culture of the

local community. Although, it was conveyed by the

government that the construction of dams would have

a positive impact, for the people of the sub-districts

of Biru-biru, the things the government was doing

were wrong and were not polite because they had

ignored existing cultural values. That is why Arih

Ersada created a five-stage Arih-arih communication

strategy, that is arih-arih (deliberation), muat ukur

sinterem (embracing the community), muat ingan

ciau (looking for asylum/ Assistance), radu untung

(negotiation) and ngerumahi silepus (evaluation).

This communication strategy is based on the

philosophy of the Karo people, merge silima, tutur

siwaluh, rakut sitelu. With the communication

strategy carried out by Arih Ersada, the conflicts that

occur against affected communities can be resolved.

The success of this strategy can be seen from the

increasing solidarity of the community, shown by

indicators of collective awareness as evidenced by the

willingness of the community to gather and worked

together to prepare time, location and consumption

for their meeting to follow up on the problem being

faced. In addition, this success was also demonstrated

by a high level of homogeneity, shown by the

existence of an attachment to the rules and a sense of

community together to achieve goals through Arih

Ersada.

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mengatasi miskomunikasi antarmahasiswa. Reformasi,

1(1), 69.

Lesly, P., 1998. Lesly’s handbook of public relations and

communication, NTC Business Book. United State of

America. 5

edition.

Moleong, L.J., 2010. Metodologi penelitian kualitatif,

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