Dayak and Madura Tribe’s Perception of Post Conflict in Sampit

Central of Kalimantan, Indonesia

Didi Susanto

Universitas Islam Kalimantan Muhammad Arsyad Al-Banjari, Banjarmasin, Indonesia

Keywords: Perception, Post of Conflict, Personal Awareness, Measurement of Aware.

Abstract: This research reveals the facts about the perceptions of the Dayak and Madurese ethnic communities after

the ethnic conflict in 2001, and how likely future conflicts are. This research uses qualitative hermeneutic

method, where from source data obtained both primary and secondary then analyzed by interpretation by

using critical interpretation. The result of this research is that each society from Dayak and Tribe of Madura

still have different interpretation about conflict view. The conclusion of this research is that the difference of

perception is still reasonable, and that the perception is not used as a tool to mobilize other group, let alone

used for political purposes. Awareness of understanding of the issues caused by differences in perceptions

should be a measure to prevent conflict between ethnic or community groups. A measure of awareness of

the difference in perception is how the individual can prevent by not forcing the interest for his or her own

and group interests.

1 INTRODUCTION

Understanding perceptions that can lead to conflicts

by Pruit and Rubin (2009), are perceived divergent

perceptions of interest both personal and

subsequently group interests. The process of making

perceptions into interests can not be separated from

how repressive or persuasive processes in an attempt

to influence individuals or other groups. Perception

becomes a powerful wave influenced by the identity

of the identity of an issue or source of conflict, the

identity that comes from ideology, beliefs, values,

norms and culture (Lewis, 1964).

The fact that perceptions affecting conflict

factors in both ethnic, religious and / or conflicts

between groups in Indonesia begins by looking at a

perception. The fact that conflicts always begin with

differences in individual perceptions is one that can

be ascertained and very clear. According to

Braithwaite et al (2010) states that inter-ethnic

conflict in Kalimantan begins with personal

perception and evolves into group perception.

Conflict begins with several interpersonal events

that develop into intergroup events.

The sample description is in the case of student

brawls, clashes between specific groups in which

each case must be preceded by personal affairs

brought in groups, or historical sources state that the

conflict has occurred before. Factor history and

personal affairs become the main source in every

issue of conflict that has a connection with identity.

Religious conflict also has a close relationship

with the factor of personal affairs developed into

inter-group conflict occurred in the Poso conflict in

Central Sulawesi. Rozi at al. (2006) reveal that the

conflict before it developed into a widespread

communal conflict begins with a widening personal

conflict that has become a conflict of religious

identity. The sentiment of religious ideology has

accelerated conflicts in addition to the historical

sources that follow, namely the gap factors of both

political economy, and the ethnic factors of migrants

and natives (indigenous).

In general, it can be said that basically the

conflict between groups in relation to a good identity

derived from ideology, religion, tribe, culture always

follow the history and how personal affairs that

affect it. Personal perception on a case becomes the

main study in viewing and understanding a debate

from the case, because the difference in individual

perceptions in understanding a case becomes a factor

of personal conflict that develops into a communal

perception.

The ethnic conflict in Sampit Kotawaringin

Timur Kalimantan has the same source of history

and personal interests that preceded it, before it

608

Susanto, D.

Dayak and Madura Tribe’s Perception of Post Conﬂict in Sampit Central of Kalimantan, Indonesia.

DOI: 10.5220/0009024700002297

In Proceedings of the Borneo International Conference on Education and Social Sciences (BICESS 2018), pages 608-612

ISBN: 978-989-758-470-1

became a conflict of ethnic identity groups in 2001.

The history of the conflict began in 1982, and spread

over the following years. Accumulation of group

perceptions develops after several cases arise from

interpersonal conflicts and occur from year to year.

The ability to uncover the so-called perceptions

is dependent on one's understanding of catching,

caring, exploring, and bringing about a case, in other

words that it creates or not a perception depending

on how the individual cultivates perception well.

The historical perception of inter-ethnic

communal conflicts in Central Kalimantan

conducted personally is strongly influenced from the

beginning of how responses from personal actors

engage in conflict between individual coincidences

from two different ethnicities. The development of

perception is strongly influenced by the touch of

tribal identity value proposed by the individual who

is concerned with the purpose of riding in order to

obtain what is desired.

The ongoing identity battles in the battle

between identities due to the involvement of all parts

of the identity of ethnic groups in Kalimantan have

the involvement of actors behind the conflict by

using gap, politics and power arguments which have

the basis of regional autonomy and decentralization,

where the assumption that the identity of a region

becomes induk semang of their respective regions

and not immigrants.

The perception of decentralization ends the

dominance of ethnic immigrants who in fact have

more capability than the local people, so the issue of

the gap becomes very crucial in building the strength

of the identity of a group that wants to reclaim what

has become its property without being disturbed by

non-natives.

The assumption that is caused by the change of

state administration system from the transition era

triggers various kinds of identity conflicts in

Indonesia, due to the understanding of misperception

of society in general due to the low level of

understanding of human resources, so that very

easily influenced by some irresponsible actors to

make identity as a territorial mastery.

The ease of society in the transition era in

capturing a perception that concerns the identity

without preceded by mature thinking becomes one

of the causes of identity conflict spread in several

regions in Indonesia. Another thing that influenced

him was the unresolved factor, and the legal

uncertainty prevailing at the time, as a result of the

changing authoritarian system with military power

as economic and political stability.

This study aims to reveal about the perception

of society from each ethnic in Sampit Kotawaringin

Timur Central Kalimantan post conflict in 2001.

2 METHODOLOGY

This study uses a qualitative approach, where the

data obtained combine both primary and secondary

data. The primary data were obtained from deep

interviews with the people of both tribes, Dayaks

and Madurese. Representatives of the Dayak tribe

include the Dayak Customary Council leaders from

Kotawaringin Timur District, and Kotabesi District

and some Dayak tribesmen. Representatives of

Madura leaders consist of Tokoh Adat Madura

Kotabesi Subdistrict, Head of Bajarum Village and

some Madurese Tribe community. The data analysis

used is by using interpretative data analysis, which

still uses the flow of data reduction, data coding, and

then concluded. Perception is based on qualitative

hermeneutical studies in which the researcher

attempts to interpret some of the views derived from

the conclusions of qualitative analysis.

3 RESULTS AND DISCUSSION

The ethnic conflict that occurred in 2001 in Sampit

Kotawaringin Timur Central Kalimantan left deep

wounds for the two ethnic groups who have lived for

centuries. Although the wounds have been remedied

by the reconciliation process and the peace

agreement between the two, but some minor injuries

are still left behind and caused some new friction.

Some of the impacts of the new friction that

occurred in the post-conflict interaction process in

Sampit Kotawaringin Timur Central Kalimantan

came after several incidents that reminded old

wounds of sprouting again. Negative perceptions of

the Dayak tribe against Madurese Tribe who have

largely returned from evacuation and resettled for a

long time, still using the dominance of the original

culture as a means of interaction such as carokisme

as an instrument of violence invite various

perceptions of the Dayak people. This perception

arose after the events in Banjarmasin and in

Baamang which claimed the lives of the Dayak

people.

The victim of the Baamang incident is the

owner of a wallet nest from the Dayak tribe

community, with a stab wound committed by a

Madurese criminal. The incident could have sparked

outrage from some Dayak tribesmen, and widened

throughout East Kalimantan in 2016. Fortunately

Dayak and Madura Tribe’s Perception of Post Conﬂict in Sampit Central of Kalimantan, Indonesia

609

such incidents could be resolved in Indigenous

Dayak neighborhoods, it is possible that long-term

healing wounds may re-emerge due to the source of

the trigger.

Another trigger was the incident in

Banjarmasin East Kalimantan, where a young man

from the Dayak tribe was killed in a fight with the

Madurese. The wound is increasingly gaping

bringing diverse perceptions from the local

community.

After the reconciliation process and the peace

agreement effort, where the entire Maduranese

community returned from evacuation, the Dayak

people's perception was experiencing ups and

downs, and had differences in each region in the

district of Sampit Kotawaringin Timur. In most of

the Dayak people who live in places where people

who come from the Madura tribe interact with each

other because each group mutually maintain, mutual

respect for each other, have a different perception

with the Dayak people living with the condition of

society The less tolerant Madurese tribe.

Here is the opinion of Dewan Adat Dayak

Kotabesi District on September 3

, 2017 where the

interaction between the Dayak tribe with Madurese

tribe does not experience obstacles, because each

respect each other, and respect each other. The

social relations of the Madurese in the township

before and after the conflict are not much different,

the time when the conflict broke out between the

tribes, the goods possessed by the tribe of Madurese

are many who are entrusted to the neighbors who are

Dayak tribe residents in Kotabesi, when the tribe

madura in refugee there is asking for abandoned

property sold, it is Dayak tribe people who

voluntarily to help sell and funds handed over when

the Madurese resident in the evacuation, so also

when the tribe Madurese returned from the

evacuation of all the goods that once deposited

entirely in return on the tribe of Madurese. The life

of the Madurese residents in Kotabesi sub-district

has coexisted as before and the relationship is

getting better, because Dayak tribe people in

Kotabesi Subdistrict realize that some tribes of

Madurese are only affected by the actions of a few

people from irresponsible Madurese tribe.

According to the Dayak Customary Council, the

death toll from conflict outbreak in Kotabesi

subdistrict is almost non-existent, both from Dayak

tribe and from Maduranese tribe because of the

process of assimilation and acculturation of relations

between the well-established tribe, until today the

tribe of Madurese are increasingly trying to cultivate

again the relationship of brotherhood in order to

keep the harmony in trade group, agriculture and

trade groups. The Madurese who returned from the

refugee camps to Kotabesi subdistrict as a whole did

not have any refusal, because the behavior and

attitude of the tribe of Madurese in Kotabesi was

never problematic with the Dayak tribe people so the

process of return was very fast compared to other

areas in Kotawaringin Timur.

Dayak customary council is grateful for the

arrival of the tribe Madura from refugees because

the wheels of the economy back running, in the

community no one else is trying to bring up the

ethnic issues in the community. Social relations are

quite good, reflected from the mutual cooperation

activities that are always followed by the tribe of

Madurese, including if there is a Dayak tribe who

carry out various community activities tribe Madura

people willing to help and do not care about where

the origin of both tribe of Java, Banjar, Bugis and

other tribes trying to unite. Because feel the

Madurese resident is never problematic, so the

acceptance of Dayak tribe is really sincere. Dayak

tribesmen also accept with open arms the arrival of

the tribe Madura as long as upholding the agreement

that has been determined by the customary council

of Dayak, there is hope that conditions and

atmosphere of harmony between tribes to be kept as

well as good. Reflecting from the experience of the

conflict in 2001, Dayak tribe people in Kotabesi

subdistrict, with the occurrence of fights in the

District of Samuda and Baamang District involving

Dayak tribe and Madurese tribe in the year 2016

ago, both from the Dayak tribe no longer want

provoked emotions and choose to wait until there is

a decision from the authorities.

To maintain harmony between Dayak tribe and tribe

of madura people to maintain good relationship by

forming farmer group which is named Rukun

Makmur and until now this group still running and

used as tool to increase the close relationship among

tribe in Kotabesi sub district. Dayak customary

council Kotabesi subdistrict saw the condition of

society no longer holds feelings of revenge proved

with 16 years post-conflict, the community in the

state harmonious, and even more familiar eg with

the help of the government in the livestock breeding

calf, Madurese who teach the Dayak can maintain

and raise cattle well. Then if there is rice aid for

poor people for example there is also no

discrimination of all citizens both from Dayak tribe

and Madura tribe all get the same quota.

Post-conflict social change in the community

in Kotabesi looks much better, ethnic Madurese who

return from evacuation no longer highlight their

culture as a measure, but if we look at the wedding

party held by the tribe of Madurese even nowadays

have been following the way- how to customize the

marriage of Dayak tribesmen. Then if there is a

newcomer from the Madurese, if before the conflict

of immigrants from the tribe of Madurese are free to

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go in and out and never report to the local leader, but

after the conflict they just refuse the immigrant even

though come from the same tribe it was done to

avoid problems with local people. According to the

customary council of Dayak tribe madura

community in Kotabesi sub-district so far no one has

violated the law and customs of Dayak tribe,

because the Dayak customary council always gives

socialization to the Madurese if there are immigrants

from Madura to immediately asked to report the

existence of his guest, the purpose of his arrival for

what and how long to stay so clearly the intent and

purpose came to the region.

Perception increasingly reveal his ego with

the occurrence experienced by some Dayak tribe

people who became victims of bloody events on the

incident in Baamang and Banjarmasin South

Kalimantan some time ago. Negative perceptions are

accumulated with the addition of some behavior

from some Madurese people who seem not willing

to accept and respect the culture of Dayak tribe. As

the conversation of the Dayak Customary Leaders of

Sampit Kotawaringin Timur as follows on 2

November 2017:

"The condition of the relationship with the

Madurese is nothing more than sweet beyond

the bitter inside. That's because most of the

people of Maduran tribe still use the

dominance of behavior and culture in

everyday life. Many residents of the tribe of

Madura not want to mingle with the Dayak

tribe people who live around them, in

addition to the behavior that is still dominant

(original) from in his feeling group. The

incidents in Baamang and Banjarmasin in

South Kalimantan have tarnished the post-

reconciliation relationship due to the impact

of the Sampit conflict. The Madurese

community has forgotten the contents of a

peace agreement that became a mutual

agreement, where the people of the Madurese

tribe must implement the principle where the

earth is rested there sky is upheld. The

incident seemed to forget the relationship that

has been built post-conflict and recall the

dark history of relationships that experienced

conflict massive from year to year. It is likely

that the conflict will recur if the Madurese

community does not care about and continue

to dominate their own culture and does not

hold the principle of mutual respect, mutual

respect for the culture of Dayak Tribe

community. Reflecting from past history that

the conflict reached its peak caused by the

wild acts committed by some Madurese

community ".

The perception of the Dayak tribe is divided,

where in some places such as Kotabesi sub-district,

the relationship for several decades between the

Dayak people and the Madurese tribe does not

experience friction between the people. In contrast

to the area in Sampit Kotawaringin Timur in

Ketapang subdistrict, the negative perception re-

emerged because the behavior and the original

culture of the Madurese community did not change,

and tend to still live in groups and do not want to

mingle with other Tribal peoples. It can create a

trigger for conflict again.

As the identity originates from religion, both

in Poso, North Maluku (Rozi, Dhurorudhin, Emilia,

Nurhasim, Heru, & Septi, 2006; Aragon, 2007) and

widening in some areas of Sulawesi, perceptions are

closely related to communal conflicts. Differences in

perceptions that arise from one individual are very

different from how perceptions are raised by other

individuals. Differences in perceptions strengthened

with the source of religious identity. If perceptions

are supported by a majority of certain identity

groups then conflict will not be contained.

The response of some Madurese who are

regarded as figures actually want if there is indeed a

Madurese involved in a criminal case in order to be

quickly resolved legal process and if it is guilty

should be punished as hard as possible so that the

issue is no longer widespread and does not make

suspicion in the community as if there were which

seeks to protect the relationship in the community

back to normal both using a variety of patterns such

as the pattern of cultural approaches, legal action

and build a good communications.

Madura society's perception was divided in

understanding the history of the conflict, because

that most of the people still can not understand the

philosophy “dimana bumi dipijak disitu langit

dijunjung”. The Madurese are partially aware that

the conflict may recur if the issue of criminality is

brought into ethnic affairs, where the role of the

peace agent is still very small.

As Varshney (2001) and David Lelyveld

(2003), Lichtfuss and Cahoy (2016) have stated,

although some people are agents of peace, but if

other agents are in conflict, conflict will occur.

4 CONCLUSIONS

Perceptions have a crucial role to either reduce

conflict or grow conflict. if perception is no more

than just normality then the conflict can be avoided,

but if the perception becomes the allure of interest

then the conflict can re-occur. According to Pruit

and Rubin (2009), states that if different perceptions

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serve as an instrument of interest it is called a source

of conflict. differences in perception are common in

life, especially in democratic times, but differences

of perception must be limited to prevent conflict. it

is necessary to have a personal awareness where the

measure of awareness of differences in perception is

on how the individual can prevent by not forcing the

interest for his self and the interests of the group.

Besides that the role of the State must be very

strong, in other words law enforcement done with

the fairest.

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