INTRODUCTION
Village
government as one of the smallest units of government in Indonesia is
sociologically formed based on its origin and history. It is formally legal to
be regulated in laws and regulations if it is to be made a unit of government
in governance. Forming villages as units of government in the Indonesian
government system is actually based on various approaches as can be understood
in various understandings of experts. Call it Soemardjan that: historically, it
is known that almost all villages were originally original villages, where the
authenticity of the village was shown through several things, namely :p first:
the source of livelihood of the village community is land that is used with an
agricultural or plantation system. The source of livelihood of coastal
communities is the sea which gives rise to fishing communities. Second: the
living system and social relations of the village community, developing for
social subsistence (own social needs) using their own life experiences. This
development created adat which in some ways strengthened into customary law,
and became the foundation of village government with all its completeness.
Third: in the isolated and collective life based on that custom, village
communities grow (Berry, 1999)
The
village formed based on its origin and history is an effort to make the village
a unit of government rooted in the social and cultural foundations of the
community. According to the ethnology of the Dutch era, it was called
"adat gemeenschap" (unity of indigenous peoples) which increased to
"adat-recht-gemeenschap" (unity of customary law communities). Adat
only contains social life guidelines and every citizen is expected to live it.
Meanwhile, customary law contains regulations and prohibitions that are
strengthened by the threat of punishment and require an institutionalized
judiciary.
Understanding
the simple understanding of government in the context of government science
(Kybernology) according to Taliziduhu Ndraha that government science is a science
that studies government relations, namely the relationship between government
and the governed (Liliweri, 2002), then
actually the government process that takes place in the village illustrates the
essence of this understanding. The basis of understanding village government
according to some experts also bases the understanding of the village as a
socio-cultural community, so that the village in any format does not deny its
socio-cultural essence, especially in terms of governance.
The
sitidat custom that exists in the social system of rural communities is
currently facing degradation of roles because its position has shifted due to
the formalization of its community as an institution or unit of government to
serve the village. The unity of the legal society, which originally had the
inner strength of the cultural side, lived its daily life based on prevailing
customs, underwent a new arrangement that regulated and changed the structure
and cuktur of community, thus creating a new civilization in the way of
community. His daily life faces and lives the community life as a social,
cultural, legal, political, and economic unit. One that often raises debates
and becomes an interesting place for study is the village as a cultural
community that has cultural roots (customs) is expected to make its customs as
the basis for the implementation of village government. The values of his
customs can be used as a reference for his government. References to customary
practices that have been closely attached to the lives of village communities
can be used as value preferences in organizing village government.
How
to accommodate the value of customs in the administration of village government
requires a process of extracting, understanding, meaning and understanding and
placing the position of elements of customs in systems and structures outside
the original system. Giving a role to a custom or existing custom must take a
role in the dial when the position in a different system is certainly not easy.
This dial is what will give character color and advance to a new civilization
in village governance. Understanding the process and uncovering the meaning
behind all customary activities to find constitutive nodes in organizing the
lives of people in a village that has strong socio-cultural ties is needed, in
order to avoid destructive conflicts when there is a desire to build a new
system in it. Customs that have been alive, meaningful and can be interpreted
correctly will make a constructive contribution to village governance.
Therefore, the fundamental question in this study is what is the role of adat
in a village government? The Wologai indigenous community in its position as
one of the main social and cultural entities in Central Wologai Village has the
strength and potential to play an important role in the administration of the
village.
This
article is presented to offer some concepts of developing village governance by
means and methods of placing customs that actually must play more roles in
accordance with their position in the social system of the community in the
village itself. The expected benefit is that more and more customary values are
known, recognized, understood, and become preferences in the administration and
implementation of builders in the village. This method does not offer a
generalization model but finds distinctive and unique cultural aspects that
apply specifically to the community that may be used in managing the village.
The tourism potential that is the flagship is the Wologai Traditional Village,
art attractions, traditional foods, and Arabica coffee agro-tourism attractions
in Wolopaku Hamlet.
METHOD
Scientifically
this article also tries to present how to build understanding, understanding,
and meaning of various cultural values through empirical study methods, natural
as they are (In, n.d.) Sugiyono called it
naturalistic research because his research was carried out in natural
conditions; Nature is strongly emphasized in this regard as a qualitative trait
as explained by (Li, 2002) that qualitative
quality or trait refers to the real life of man, including everything that is
behind the pattern of his attitude and actions as a bio-social man. Research in
sociology, anthropology, ethnology, and culture relies on the ability of a
researcher to have the capacity for deep experience of the object under study.
So the instrument in qualitative research is the researcher himself as
explained by Julia Brannen that in the qualitative tradition researchers must
use themselves as instruments, following cultural assumptions as well as
following data (Taliziduhu, 2003).
Descriptive qualitative with hermeuntic method interpret various thoughts,
expressions, behaviors, and attitudes subjectively lead researchers to explain
(veerklaren), cultural phenomena based on their causes by approaching cultural
products (geisteesnwissenschafften) using verstehen methods to find and
understand meaning and value by understanding objects contextually (Ndraha, 2003). Direct and active observation
(participatory observation) in the form of following, experiencing, hearing,
discussing various situations, activities and cultural practices is a way of
exploring and obtaining data. Researchers follow various cultural processes and
customs so far, as well as the closeness of social relations with the object
studied, in addition to the support of intense verbal communication and other
literature sources. The ability to subjectively interpret a researcher to land
it in the context of its use is needed, thus stimulating other researchers to
do the same. Several sociological, anthropopogic and cultural studies on the
Lio people that also touch this region in various perspectives have been
carried out. Call it there are P. Sareng Orinbao, Paul Arndt, Patrizia Wakers, Signe
Howell, and various other local writers.
RESULTS
AND DISCUSSION
1. Central
Wologai Village
Whatever
the definition of a village, both in expert opinion and according to applicable
laws and regulations, generally refers to the basic essence of the village as a
kamping (village), because of its original background as a unity of customary,
social, cultural, and sociological law communities. Generally, village is
translated as Village, but when the village that was originally a village
(village) is converted as a unit of government through a formal legal process,
it changes the meaning of the village as "rural" as opposed to the
city (urban). Village (rural) has another character. The fundamental character
of "Rural government organization" according to (Roucek, 1964) is burdened with a multiplicity of
government units which have little correspondence with community boundaries,
and are too numerous for efficient administration. This means that the village
government always bears the risk (burden) of the government above it, while the
relationship between government units above it has very little direct contact
with the village community (Soemardjan, 1992).
This research does not contradict the concept because whatever concept is used,
the village as a unit of government is constitutionally formed based on the
sociallogical, cultural and historical background as a village.
Central
Wologai Village is one of 255 villages that has a distinctiveness as a
historical village because in addition to being in the center of civilization
of the Wologai indigenous people. Traditionally, this village is the mother
village which is divided into two other villages so that in this customary
alliance area there are three villages. As the smallest government unit in the
Indonesian government system, in Ende Regency, Detusoko District, Wologai
Village underwent a change in civilization along with the utilization of
resources and the potential of Wologai culture for the development of its
village. These strengths and opportunities are utilized optimally through the
establishment of Wologai Village as one of the Tourism Villages that is
increasingly stretched, making it a Tourism Village that can provide social and
economic benefits and impacts for the community and government.
2. The Role
of Wologai Customs in Central Wologai Village Government
Customs
are elements of culture, so an understanding of them begins first about
culture. In Berry, et al. found various notions of culture. For example, Tylor
culture as a whole complex consisting of knowledge, beliefs, art, morals, laws,
customs and other capabilities, as well as what habits a human being acquires
as a member of a society. According to Linton: culture means the whole social
innate human race. Herskowitz suggests that: culture is a man-made part that
comes from the human environment.
The
term adat comes from Arabic: 'adah, which means custom Then by Van Dijk (in
Ndraha) the meaning of the term adat then developed into: "..... all
Indonesian decency and customs in all fields are alive, so also all the rules
about any kind of behavior according to which Indonesians usually behave" (Orinbao, 1992). The term adat comes from Arabic:
'adah, meaning custom. According to (Soepomo, 1996)
Adat in Arabic, defined as local customs or practices. These customs can range
from specific ritual events, and features of various daily interactions, to the
system of fines that kings developed in pre-colonial times to avoid conflict
and increase their own power. Thus adat has a varied meaning regarding everyday
events, but no one is at all outside or without custom, therefore the term is
very inclusive.
One
of the ethnicities in Ende Regency is the Lio ethnicity which occupies most of
the area of Ende Regency both in the North, Central to South which consists of
various customary alliance areas. One of them is the Wologai customary alliance
area located in the central area of Ende Regency, and is in the Detusoko
District, some of it in Maurole District, and Wewaria District. Geography and
topography in this region consist of mountains, various hilly, expanses of rice
fields, forests, plantations. One of the natural characteristics in this region
that has become a cultural icon is a mountain that is considered sacred and has
the value and mecca of civilization history, namely Mount Lepembusu.In the
territory of the Wologai Customary alliance currently several villages have
been formed, including: Wologai Village, Central Wologai Village, and East
Wologai, in addition to several parcels of its territory are also incorporated
in adjacent villages. The Wologai indigenous community, which is quite
extensive covering various community cells in various sub-regions, is still
diligently implementing and living its customs. The establishment of several
villages within the territory of the Wologai customary alliance has actually
been agreed not to neglect the essence of their customs. Although there has
been a shift in meaning, changes in structure and culture, the governance
journey of several village governments in the Wologai customary alliance area
is still conducive, because the application of customary law in the Wologai
customary alliance area is still strict. Making customs has actually become an
effective resource and potential in providing supporting capacity in the
administration of village government. Central Wologai Village has become one of
the Tourism Villages in Ende Regency with the mainstay of the tourism potential
of Wologai Traditional Village, traditional art attractions, nature,
agricultural systems, and Wologai arabica coffee.
According
to Ralph Lintong in Soekanto, "position abstractly means one's place in a
certain pattern" (Soekanto et al., 1987).
Thus in sociology the position (status) is distinguished from social position
(social status), which according to (Soekanto et al.,
1987) Position is defined as the place or position of a person in a
social group. While social status means the place of a person in general in
society in relation to other people, in the sense of his social environment,
prestige, and rights and obligations. According to (Soekanto
et al., 1987) a person's position in society (social position) is a
static element that shows the place of individuals in a certain organization,
while roles refer more to functions, adjustments and as a process. So a person
occupies a position in society and performs a role. Furthermore, the role
includes three things, namely: a. Roles include norms that are linked to a
person's position or place in society. Role in this sense is a series of rules
that guide a person in social life. b. A role is a concept of what individuals
do in society as an organization. c. Roles can also be said to be the behavior
of individuals who are important for the social structure of society. As a
social system, the Wologai Indigenous Community as well as indigenous
communities are generally cultural elements. Culture as according to Tylor is a
complex whole consisting of knowledge, beliefs, art, morals, laws, customs and
other capabilities, as well as what habits a human being acquires as a member
of a society (Peresso, 2009). The Wologai Customary
alliance area as a system consists of several important elements, namely:
a. Belief
in the existence of supernatural powers called Dua Nggae Geta Lulu Wula, Gale
Wena Tana (Ruler / supreme form of heaven and earth) and Ancestors: called Embu
Mamo: deceased ancestors; b.
b. Customary
Territory (customary alliance territory) called Tana Watu;
c. Traditional
leaders are referred to by several local terms such as: Mosalaki, Ata Laki,
Mosa Nua, Ria Bewa, Laki Pu'u, Mosalaki Pu'u, Tuke Sani.
d. Traditional
Square (Keda Kangan) which consists of several elements: Main house: Sao ria,
Ancestral house: Keda, ceremonial courtyard with some sacred completeness such
as: stage and ceremonial house: Kanga, Stone Pole: Tubu Musu, mesbah in the
form of flat stone: Lodo nda, and Ancestral grave: Rate,
e. Indigenous
People: Ana Kalo Fai walu.
f.
Traditional ceremonium: which is referred to by several local terms according
to the theme of the ceremony such as: Nggua, joka ju, ka poka, ka po'o.
The
six elements above often accompany various government activities that are
applied inculturatively, and acculturatively. Various value messages are often
used as preferences so as to create a culture of government to realize good
governance. There are so many Lio traditional values that are often applied in
the practice of community life in various aspects of life, especially in the
practice of village government. Inculturation in worship using cultural
attractions, local songs, music and dance, conversion of customary territories
for the formation of village areas, election of government leaders in villages
with an influential customary leader status approach (Mosalaki), In line with
Patrizia Waker's opinion that (Peresso, 2009)
Until now the Mosalaki are still recognized in village life as the highest
authority because they still have land rights, while the village head appointed
by the Government plays a peripheral role in village life. office building
design with Lio traditional house approach to Sao Ria Tent Bewa philosophy: can
be interpreted as: palace / mansion / people's house / shared house, Conversion
of indigenous people who are also inculsively are: community, citizen,
constituent, congregation, congregation, or resident. The exoticism and
uniqueness of the traditional village with various accessories in it is a pride
that has many benefits and socio-economic impacts. Making local cultural art
attractions as a means of government communication, because it has a
hospitality message, and fighting spirit, in addition to having a tourist
attraction because it is attractive and dense symbolic messages. Traditional
ceremonies that always carry messages of mutual assistance, independence,
solidarity, environmental care, perseverance with time, fighting power, and
self-control. Some good governance practices in regions and villages that often
use value preferences have many positive and effective impacts such as: the
application of recognition, characterization and confirmation of formal figures
as elements of traditional leaders in some traditional regions. The continued
existence of Mosalaki as a traditional leadership system in Lio indicates that
they still have a strong social current in the social order. In Lio it is often
referred to as Wake Laki which usually applies in addition to the actual
Mosalaki inauguration order, as well as the confirmation of customary status for
formal/public leaders who have administrative authority such as Regents,
Governors, Presidents or other public officials. This process of confirmation,
characterization or confirmation is called wake laki by a group of Mosalaki in
one of the customary communion areas in the traditional house that pleases.
The formal/public figure who is awakened by the man is called "Mosalaki
Ulu Beu Eko Bewa" (textual translation: farthest head, longest tail)
contextually means: The leader who has a wider area of power reaches and
reaches the area of government he leads. Indeed, one of the deepest meanings
learned from this cultural practice is the willingness, sincerity,
cultural-legal recognition, readiness to become a government citizen / citizen
who is loyal to the government and state, and is incorporated in the government
and cultural leadership system. Conversely, government leaders also recognize
the presence of customary communion territories. This meaning is also kept in
mind by one of the Lio people's cultural messages, namely "kura fangga no
Lowo-lowo, ro'a loka no'o keli-keli" (textual meaning: the master of
shrimp in the river, and the master of monkeys in the hill / mountain). The
contextual meaning is the value of mutual respect for one's position and role based
on authority according to time and place. In government practice, it can be
understood as the principle of proportionality, namely everyone has a space and
place for individually or with groups according to their position and role
where they are located according to the specified time. The practical language
is that a leader knows to put himself whenever and wherever he is, but knows to
respect and respect the dignity of the position and role of others. Where the
earth is footed, there the sky is upheld. That some aspects of Lio customary
values described above can only be a preference value for the administration of
government, if it is done through several ways, among others (1). Find and
recognize various products and objects of culture/customs in the village; (2).
Identify and codify various products and cultural objects / customs to find
their characteristics and characters; (3). Establish an effective,
participatory, persuasive, and hospitality social communication model. (4).
Understand the position and social role of customs in their social system; (5).
Reduce politicization/formalization/legalization of cultural aspects that
degrade its cultural spirit, reduce its magical aspects, break its
independence, annex its territory, transfer its status, its role is biased,
eliminate its existence, erase its meaning, its usefulness is blurred, its
value is lost and weakens its influence. In this way, the custom, which is
existentially close to the community adherents in its position as a regulator
and determinant of direction for its indigenous people, can give more and
continuous role to village government. The things described above, have
actually become an integral part of the practice of village government in
Central Wologai Village. Traditional villages, traditional dances, Mosalaki
with various ritual attractions as cultural tourism objects, Mosalaki which
converted its position from the status of mosalaki to become public officials
in government agencies both villages and districts. How to communicate between
government units using Lio cultural patterns. Treating each other between
social elites, political elites, bureaucratic elites with Mosalaki in the
folosophical kerankga "kura fangga no lowo-lowo, ro'a loka no'o
keli-keli", means respecting each other's positions and not denying each
other's roles both from the dimensions of time and space. Although sometimes
not everything described above is conducive. Mutual claims, mutual
misunderstanding, limited value references, interpretive capacity, weak
intensity of mutual engagement, dominance of rationality, unbalanced
communication, pressure on technology and science, weak capacity of self-filter
and community, wide open access to information, truth claims without respect
for subjectivity, etc., are triggers for the weak role of customs themselves
when viewed from the elements above. This phenomenon often gives rise to
eknlavism and ekslavism in the social system of society. Therefore, the parties
should have extra learning to understand each other the process towards
revealing the meaning behind all the socio-cultural symptoms of the parties who
are pleased. Weakening the role can be from the internal or external side
(indigenous environment). Therefore, the role of custom can be productive and
sometimes destructive. Exploring customs from the perspective of the status and
role of Lio Adat for the village government of Central Wologai, the main cone
is to immediately organize existing cultural products and objects, affirm the
cultural statutes of the leaders, streamline the model of government
communication and government communication based on cultural values not based
on politics of interest, not mix Mosalaki's social position with its formal
position in village government, but affirming the status of the two so that
they can intersect but not give each other a thumbs up. Thus, in any position,
a village head who is also a Mosalaki can carry out his cultural activities in
the right direction, and carry out his formal activities constitutionally. The impression
of a subordinate government structure that relies on command and command, in
contrast to the structure model with a sub-servient pattern in Mosalaki
leadership which is collegial-communal based relies on roles and functions,
namely complementarity based on the sequence of tasks and functions. The formal
government leadership structure is hierarchical while the Mosalaki leadership
structure is equivalent, functional, communal-collegial with horizontal
hierarchy. Conducting cultural ceremonies for the benefit of the government for
the benefit of development, while not neglecting the message of values that can
be understood by many parties. Build a Lio custom that has a local status to go
global, open to global pressures, and be understood by everyone. The process of
localized globalism, globalized localism places customs that have sensitivity
and are increasingly dynamic in the face of various pressures of change, while
still maintaining cultural resilience.
CONCLUSION
To
answer the questions in the research question in accordance with this
description, namely how Lio Adat can play a role in the government of Central
Wologai Village, the author conveys the following recommendations:
a.
For Village Government:
1) Build
and develop databases and information on Customary alliance area data for the
benefit of village development planning and policy and protection of Wologai
customs;
2) Increase
collaboration and cultural cooperation with various stakeholders to conduct
studies for the formulation of community-based Central Wologai Village
development policies.
3) Increase
cooperation with all elements of customs in all areas of the Wologai customary
alliance to realize awareness of Wologai cultural values in order to increase
the role of customs in the implementation and implementation of village
development, as well as community empowerment.
4) Maintain
and enhance the constructive role of Adat wolgai for the common welfare.
5) Develop
a culture-based education and communication policy model to realize the
sustainability and resilience of Wologai culture for the next generation.
6) The
Central Wologai Village Government continues to increase its facilitative role
to increase the role of all important components to formulate village
development policies based on Wologai customs.
7) Maintain
and maintain harmony and harmony between the position and role of village
leaders who have formal and cultural capacity.
b.
For Indigenous Communities:
1) The
Indigenous Leaders (Mosalaki) are always more diligent in maintaining, caring
for and preserving Wolgai customs, with a pattern of acting and inheriting
Wologai traditional values consistently.
2) Lio
Traditional leaders (Mosalaki) who have a strategic position in the Lio Adat
leadership system to diligently and routinely hold every traditional event
consistently and committed to strengthen their cultural position.
3) Indigenous
leaders (Mosalaki) continue to make efforts to improve their capacity to follow
the times so as not to be eroded in the upheaval and clash of civilizations.
4) Indigenous
peoples in the Wologai Customary communion area should be loyal and obedient to
all provisions of customary law enforced by the Mosalaki.
REFERENCES
Berry, J. W. (1999). Intercultural relations
in plural societies. Canadian Psychology/Psychologie Canadienne, 40(1),
12.
In, R. (n.d.). International Journal of
Recent.
Li, T. M. (2002). Keterpinggiran, Kekuasaan,
dan Produksi: Analisis Terhadap Transformasi Daerah Pedalaman, dalam Proses
Transformasi Daerah Pedalaman di Indonesia. Jakarta: Yayasan Obor Indonesia.
Liliweri, A. (2002). Makna Budaya Dalam.
Ndraha, T. (2003). KVBERNOLOGY.
Orinbao, P. S. (1992). Tata berladang
tradisional dan pertanian rasional suku-bangsa Lio. Seminari Tinggi St.
Paulus, Ledalero.
Peresso, P. (2009). sleeping oneiric
itineraries and waking oneiric itineraries: dreams and Bio-architecture as
prints of the future. Cape Town 2007-Journeys, Encounters: Clinical,
Communal, Cultural: Proceedings of the 17th Congress of the International
Association for Analytical Psychology, 435.
Roucek, J. S. (1964). Milestones in the
history of the education of the Negro in the United States. International
Review of Education, 162–178.
Soekanto, S., Herkutanto, & Surjaman, T.
(1987). Pengantar Hukum Kesehatan. Remadja Karya.
Soemardjan, S. (1992). Otonomi desa: apakah
itu?
Soepomo, I. (1996). Hukum perburuhan:
undang-undang dan peraturan-peraturan. (No Title).
Taliziduhu, N. (2003). Kybernology: ilmu
pemerintahan baru. Rineka Cipta.
