Academic literature on the topic 'Ethnic conflict Indonesia Kalimantan Barat'

Indonesia is a country that has diversity of ethnicities and religions. The diversity makes Indonesia known as a multicultural nation. However, the plurality that is rooted in them does not always lead to good. It is West Kalimantan, one of some regions that has a bitter history because it has repeatedly experienced ethnic violence. This theme is important to be researched for conflict is part of the human civilization history. If the conflict can be managed well, it will make both territory and society being grown up. But when conflict comes to violence and even murder, it becomes a historical wound that is hard to wiped out. In this research the researcher concentrates on a riot between ethnic Malay and ethnic Madura in 1999. The riot is interesting to be discussed by the researcher bacause the both ethnicities have a same religious background, Islam; even in term of religious culture, it is not much different. This research is a field study using the theory of Bikhu Parekh Multiculturalism. The problem statements in this reasearch are, first, what is the factor in the riot between ethnic Malay and Madura? Second, how are the implications toward socio-religious interaction between the both ethnicities nowadays? From the result of this research, it can be concluded that; First, it is an accumulation of ethnic Malay anger against ethnic Madura which for so long is viewed as often violates traditional and religious norms. Second, the riot becomes historical wound because it is implicated in sentiment and stereotypes between the two ethnic groups. According to the provident researcher, there should be some continuous efforts from the religious and traditional figures of both ethnics group as an endeavor to allay the sentiment and stereotypes in the society, in order to establish the harmony between ethnic Malay and ethnic Madura in Sambas and Singkawang. Keywords: Malay-Madura Riot, Social Interaction, and Multiculturalism.

AbstractPeace in a multiethnic and multicultural society becomes very important because the seeds of conflict are always a frightening specter. In the study of social science conflict in society becomes a study that is continuously discussed and sought solutions to solutions so that it is important to be studied further. One of them can be seen in the sphere of life of the multi-ethnic Singkawang city community. Therefore, the long-term goal of this research is to determine the extent to which the existing ethnic contestation, integration and conflict resolution are able to maintain peace in the city. This study uses qualitative research methods with two stages, namely the hermeneutical analysis stage and phenomenological methods. Through this method, the data obtained will be more in-depth. Data collection is done by interviews, observation, questionnaires and documentation. Singkawang became a stronghold when there was an ethnic conflict in the surrounding city. This is because the Singkawang community is very open with immigrant ethnicity and without suspicion of immigrant ethnicities. Inter-ethnic conflict resolution conducted in the city of Singkawang is the contribution of the ideas of each community to live in peace. The Singkawang city government always coordinates to prevent conflicts of opinion between officials. In every activity the city of Singkawang always involves a variety of ethnicities and does not see differences in religion, ethnicity. Inter-ethnic friendships upheld in the city of Singkawang will bring about peace in this city. Interestingly in this study there was no contestation in the city of Singkawang because each ethnic group maintained and worked together in community life. The Singkawang city government is also trying to reduce the hoaxes that are developing in the community. The results of interviews conducted with Dayak traditional leaders and representatives of Kesbanglinmas also stated that it was very important to foster peace without inter-ethnic suspicion. Each ethnic group must be able to sit together in the event of a conflict and return to Pancasila and the 1945 Constitution which regulates the State of Indonesia. The conflict in West Kalimantan that has passed has become a very valuable lesson so that each ethnic group can tolerate each other without any suspicion.Keywords: Contestation, Integration and Conflict Resolution. AbstrakKedamaian dalam masyarakat multietnis dan multikultural menjadi suatu yang sangat penting karena bibit konflik selalu menjadi suatu momok yang menakutkan. Dalam kajian ilmu sosial konflik dalam masyarakat menjadi menjadi kajian yang terus menerus dibahas dan dicarikan solusi pemecahannya sehingga penting untuk dikaji lebih lanjut. Salah satunya dapat dilihat dalam lingkup kehidupan masyarakat kota Singkawang yang multietnik. Karena itu, tujuan jangka panjang dari penelitian ini ialah untuk mengetahui sejauh mana kontestasi, integrasi dan resolusi konflik etnis yang ada mampu menjaga terciptanya kedamaian di kota Penelitian ini menggunakan metode penelitian kualitatif dengan dua tahapan, yakni tahapan analisis hermeneutik dan metode fenomenologis. Melalui metode tersebut, data yang diperoleh akan lebih mendalam. Pengumpulan data dilakukan dengan wawancara, observasi, kuesioner dan dokumentasi. Singkawang menjadi benteng ketika terjadi benturan antar etnis di kota sekitarnya. Hal ini karena masyarakat Singkawang sangat terbuka dengan etnis pendatang dan tanpa kecurigaan terhadap etnis pendatang. Resolusi konflik antar etnis yang dilakukan di kota Singkawang adalah sumbangan ide masing- masing masyarakat untuk hidup damai. Pemerintahan kota Singkawang selalu melakukan koordinasi untuk mencegah benturan pendapat antar pejabat. Dalam setiap kegiatan kota Singkawang selalu melibatkan berbagai macam etnis dan tidak memandang perbedaan agama, etnis. Persahabatan antar etnis yang dijunjung tinggi di kota Singkawang akan mewujudkan perdamaian di kota ini. Menariknya dalam penelitian ini adalah tidak ada kontestasi di kota Singkawang karena masing- masing etnis saling menjaga dan bekerja sama dalam kehidupan bermasyarakat. Pemerintah kota Singkawang juga berupaya meredam berita hoax yang berkembang dalam masyarakat. Hasil wawancara yang dilakukan kepada tokoh adat Dayak dan perwakilan Kesbanglinmas juga menyatakan bahwa sangat penting untuk menumbuhkan kedamaian dengan tanpa rasa curiga antar etnis. Masing- masing etnis harus dapat duduk bersama jika terjadi benturan serta kembali kepada Pancasila dan UUD Dasar 1945 yang mengatur Negara Indonesia. Konflik yang terjadi di Kalimantan Barat yang telah berlalu menjadi pelajaran yang sangat berharga sehingga masing- masing etnis bisa saling toleransi tanpa ada kecurigaan.Kata Kunci: Kontestasi, Integrasi dan Resolusi Konflik.

Indonesia is a very diverse country, from that diversity there are various ethnic. However, the negative side, is the diversity and differences that can later lead to ethnic conflicts. Just like what happened in Borneo since 1950-2001, where conflicts between Dayak and Madurese ethnic groups repeatedly occurred. Kampung Peladis, which is located in West Borneo, is one proof that there are still borders and boundaries between Dayak and Madurese ethnic groups. Starting from the pattern of settlements, to the daily activities of inter-ethnic groups, and less mingling with each other. Therefore, with the aim of reuniting the two ethnic groups, through rethinking the typology as a design strategy, Rituals of Re-Unite settings so that the two ethnic groups will inevitably meet and communicate with each other at the Multi-Ethnic Hall in Kampung Peladis. Bloomfield once said, reconciliation means finding a way to live side by side with former opponents, to love and forgive them. They need to manage impressions because they "have to forget" the past at all costs, in order to coexist with each other. Thus, the method used is phenomenology as a design approach. Thus, Rituals of Re-Unite: Multi-Ethnic Hall of Kampung Peladis is expected not only to be useful as a forum for assimilation of the two ethnic groups in Kampung Peladis, but also to benefit people's lives. Keywords: Borneo ; Conflict ; Dayak ; Ethnic ; Madurese AbstrakIndonesia merupakan sebuah negara yang sangat majemuk, dari kemajemukan itulah adanya berbagai keragaman etnis dan suku bangsa. Namun jika dilihat dari sisi negatif, dari keberagaman dan perbedaan tersebutlah yang nantinya dapat menimbulkan terjadinya konflik etnis. Layaknya yang terjadi di Kalimantan pada rentang tahun 1950-2001 silam, dimana konflik antaretnik Dayak dan Madura berulang kali terjadi. Kampung Peladis yang terletak di Kalimantan Barat, merupakan salah satu bukti bahwa masih terdapat border dan boundaries antaretnik Dayak dan Madura hingga saat ini. Mulai dari pola permukiman, hingga aktivitas keseharian yang berkelompok antaretnis, dan kurang berbaur antar satu sama lain. Oleh karena itu, dengan tujuan untuk mempersatukan kembali kedua etnis tersebut, melalui rethinking the typology sebagai strategi desain, maka Rituals of Re-Unite mensiasati agar kedua etnis nantinya mau tidak mau bertemu dan saling berkomunikasi di Balai Multi-Etnik Kampung Peladis. Bloomfield pernah mengatakan, rekonsiliasi berarti menemukan cara hidup berdampingan dengan mantan lawan, untuk mencintai dan memaafkan mereka. Mereka perlu mengatur kesan karena mereka "harus melupakan" masa lalu dengan cara apapun, untuk hidup berdampingan satu sama lain. Sehingga, metode yang digunakan yaitu fenomenologi sebagai pendekatan desain. Dengan demikian, Rituals of Re-Unite: Balai Multi-Etnik Kampung Peladis diharapkan tak hanya bermanfaat menjadi wadah pembauran kedua etnis tersebut di Kampung Peladis, namun juga bermanfaat bagi kehidupan masyarakat.

This article discusses Muslim scholars who wrote books, article and essay on ethnic conflict in Western Kalimantan and what are the content of such text. This is an important theme due to the fact that there is a series of ethnic conflict happened in West Kalimantan since many years ago, for instance, in 1952 conflict between Madurese and Dayak, in 1967 clash between Dayak and Chinese, in 1979 conflict between Madurese and Dayak, in 1983 conflict between Madurese and Dayak, in 1996/1997 Madurese and Dayak, and 1999/2000 between Madurese and Malay people. Data was gathered through two methods; document analysis and interviews. Finding of this research shows that there are many books, articles and essay written by Muslim scholars talking about conflict 1996/1997 and conflict 1999.[Artikel ini membahas tentang cendekiawan muslim yang menghasilkan karya tulis berupa buku, ertikel, essay dan lainnya dengan tema konflik etnis di Kalimantan Barat dan bagaimana isi karya tulis tersebut. Tema ini penting untuk dikaji karena wilayah ini telah mengalami rangkaian konflik etnis sejak beberapa tahun yang lalu, diantaranya adalah tahun 1952 konflik antara etnis Madura dan Dayak, 1967 antara etnis Dayak dan Cina, 1979 antara suku Madura dan Dayak, 1983; antara komunitas Madura dan Dayak, tahun 1996/1997 antara etnis Madura dan Dayak, tahun 1999/2000 antara etnis Madura dan Melayu. Data dikumpulkan melalui dua cara yaitu telaah dokumen dan wawancara dengan informan. Hasil penelitian ini menunjukkan bahwa terdapat tulisan-tulisan dari para cendekiawan muslim di Kalimantan Barat yang berisi tentang rangkaian peristiwa konflik 1996/1997 dan konflik 1999, serta ada pula yang berupa telaah teoritis tentang konflik etnik.]

Intermarriage is a familiar phenomenon in Indonesia, mainly because of various cultures, religions, and ethnicities.The phenomenon of intermarriage also occurs between the Batak ethnic and Dayak ethnic groups in West Kalimantan.The cultures of these two ethnicities are very different. Thus, this study proposes to examine the pattern of decision making in determining marital customs and also determine the kinship system passed on to offspring those born from intermarriage these two ethnicities. The study was conducted with qualitative methods which were carried out descriptively. Data, which consists of information about the kinship system, the culture used in marriage, and also the kinship system that is passed on to offspring, was collected by interview and observation. From the data obtained, the culture of the Batak ethnic kinship system is very different from the Dayak ethnicity, so the marriage customs and the descendant system are also very different. Families who engage in mixed marriages, carry out a marriage process using one culture and be found those who use both cultures take turns. Forwarding the kinship system to offspring is generally dominated by the Batak ethnic kinship system.

This study aims to analyze ethnic conflict in Kalimantan Indonesia. As a country with a different culture and identity variant, the potential for conflict is very vulnerable to reappear. The research method in this study used qualitative study with historical analysis model. This method uses both primary and secondary supporting data with predominantly historical books relevant to ethnic conflict, supported by national and international journals and articles. The results of this study reveal that the historicalization of the conflict is still a grudge and each ethnic identity is still dominant in its group feeling and creates a perception of identity justification. This study conveys to the conclusion that the potential of a vulnerable Indonesian State of ethnic conflict can emerge as a time-bomb and any time due to political, economic, and norms. In order to prevent the ethnic conflict in Kalimantan from recurring, the State must be strong. The recommendations in this study adopted from the education of values that prioritize the value of harmony, the value of togetherness, in adapting to understand and implement the real philosophical in life is "dimana bumi dipijak disitu langit dijunjung”.

The involvement of a handful of Chinese society in the political movement around 1963 in West Kalimantan is an interesting thing to study. They assembled in PGRS-Paraku organization which was originally an opposition movement to launch “Ganyang Malaysia”. But when the political map in Indonesia changed, PGRS-Paraku later declared a forbidden organization to be suppressed. This gave rise to a great conflict between Dayak and Chinese Communists. The Chinese that not a communist in land face of the impact. They had evacuated to safe places, especially in Singkawang. This incident resulted in the refugees have to start their lives over again due to leave their lives in the inland is sufficient before.

This research aims to describe the process and reveal the origin of social conflict in the incoming oil palm investment. Twelve Subjects are involved in this research, located in Laman Satong Village, Ketapang District, Kalimantan Barat Province, Indonesia in February-May 2019. The results showed that a threat to society's identity meaning which depends on the forest was an origin of social conflict. The incoming of oil palm investment was considered as a threat because of the limited formal communication channel, through socialization meetings This limitation indicated to slow down their stock of knowledge renewal, that related to their future fate. Thus, it creates worries that caused resistance and internal community conflict itself. Academically this research contributes to establishing the social conflict theory and stock of knowledge concept in terms of conflict in the incoming of oil palm investment.

This study examined the effectiveness of multicultural education provided after the ethnic conflict (1996–2001) in West Kalimantan, Indonesia. Research included textbook analysis, observation of practice, interviews with teachers and NGOs, and surveys of junior high school students’ social identity. Multicultural education was found to help students understand the past and the multicultural situation in the present. However, two problems were identified: stakeholders’ trauma and anxiety regarding teaching the negative past and critical thinking weaknesses, especially in terms of (re)producing prejudice and conflicts. Based on social identity analysis, this study recommends that multicultural education should be implemented under transformative citizenship education.

<p>The research deals with the region in the two-area Kalimantan/Borneo border with Malaysia; in the east, Nunukan, and in the west, Entikong. The border problem rises when a geopolitical interest of Indonesia and Malaysia overwhelms the traditional ways of farming and trade that have existed even before the British and Dutch colonial governments executed their administrative systems by dividing them into security and prosperity belts, despite the existing active roles of local authorities to manage their resources. Now, the heritage of the rich natural resources and the mobile population, becomes a major issue of dispute. The available resources, such as fish, coal and gold; crops, such as chocolate, nutmeg and rubber; prospective reservation areas for tourism, such as the Indonesian national parks in Danau Sentarum, Gunung Niut, and Betung Karihun, become a vulnerable target for exploitation. These crucial zones have been a part of an intricate interwoven eco-region. The paper uses the colonial British and Dutch archieves and other literature to describe the historic conflict of interest for exploitation and extraction of the resources, and the post-independent sources which talked about the endless Malaysian intrusions faced by the Indonesian government.</p>

In 1996/97, the Indonesian province of West Kalimantan was shaken by a major ethnic conflict between indigenous Dayaks and migrants from the island of Madura. Thousands died and tens of thousands were forced to flee their homes - most of the victims being Madurese. Many of the Madurese who died in the conflict were subjected to 'extra-lethal' violence performed by Dayaks, that is violence which went beyond what is necessary to kill a person. This especially included beheadings, mutilations, and incidents of anthropophagy. While previous research has investigated the political, social, and historical contexts of the violence in some depth, the actual performance of violence and the particular forms it took have so far been neglected by academic analyses. Based on research in a Kanayatn Dayak village in the conflict region, this thesis explores the conflicts with a particular focus on the forms of violence that were performed and argues that they were particularly influenced by local cultural patterns. One element of these cultural patterns is spirit possession, which regularly occurs in Kanayatn everyday life and which was claimed by many Dayaks to have also played a central role in the 1996/97 conflicts. While possession by spirits in ordinary life is a highly undesirable and dangerous situation which causes illness, possession was actively sought by the Dayaks who participated in the violence against the Madurese. This, they said, awarded them with supernatural abilities and extraordinary strength. Spirit possession, they claimed, also was the reason why they performed extra-lethal violence such as anthropophagy. Since the spirits' favourite food is human flesh and blood, it was this that the spirits demanded from the warriors in return for their help, and it was, accordingly, the spirits who made the men perform these forms of violence. Moreover, in this thesis the conflicts are interpreted as a state of exception that differed from the state of ordinary life. It is suggested that these different states are characterised by two complementary moral systems. While violence is strictly condemned in Kanayatn ordinary life, during the conflicts it was seen to be appropriate and even desired, and while spirit possession is usually seen as an undesirable situation, during the conflicts it was actively instigated. Considering the Dayak-Madurese war as a state of exception thus helps us to understand how the performance of violence could become an appropriate action within a usually non-violent society, and how it could continue to be regarded as justified in the conflict's aftermath. Finally, this thesis strives to deconstruct primordialist and essentialist views that have been advanced by the international media as well as the Indonesian public. These views present Dayaks as primitive savages who have revived ancient violent traditions of headhunting and cannibalism. In contrast, I argue that elements of past forms of violence, such as headhunting, were reinvented in a new form. Accordingly, although they were informed by a local cultural logic, these forms of violence were clearly contemporary and modem.

When the Indonesian New Order regime fell in 1998, regional politics with strong ethnic content resurged across the country. This trend of local politics was enhanced by the promulgation of the Decentralisation Law in 1999 which transferred greater autonomy to the regions. Since the fall of the New Order, West Kalimantan has experienced strong ethnic politics, particularly relating to the Dayaks. Strong Dayak politics in West Kalimantan after the fall of the New Order was not unprecedented. After centuries of occupying a subordinate place in the political and social hierarchy under the nominal rule of the Malay sultanates, Dayaks had begun an enthusiastic political emancipation movement in 1945. It was quite successful and led to the installation of some Dayak elite in the executive council in the provincial and district (kabupaten) governments. Dayaks had an insignificant political role at the provincial level in the early 1950s as a result of their support of the pro-Dutch DIKB. However, when the Partai Dayak, the only Dayak political party, contested the general election in 1955 and the local elections in 1958, it was able to obtain a significant number of votes. Very soon after the election in 1958, four Dayaks were elected as district heads (bupati) and one as governor of the province. The Dayak leadership was replaced after the coming of the New Order because of their association with the leftist Partindo. The Dayaks did not regain their pre-1965 political status until after the regime change in 1998, when Soeharto was forced to resign. This thesis examines the determinants of ethnic politics through an analysis of the case of the Dayaks of West Kalimantan. It asks how and why Dayak politics have experienced drastic changes since 1945. This thesis argues that the oscillations of Dayak politics have been determined largely by events outside the control of Dayak elites, particularly changes in the regime and policies in Jakarta. Some changes restricted Dayak opportunities for political participation, while other changes opened up opportunities. Marginalisation, which has been a strong propeller for ethnic movements elsewhere, has been particularly important in the case of the Dayaks of West Kalimantan. When the opportunities have arisen, the Dayaks have used the issue of marginalisation to pursue their ethnic goals, both in politics and in other sectors. Ethnic identity formation has also determined the course of Dayak politics, particularly during the 1940s and 1950s. Finally, this study finds that the resurgence of Dayak politics after the fall of the New Order was also influenced by the two massive ethnic conflicts in 1997 and 1999. The causes of these and other previous conflicts involving the Madurese were non-political. This thesis finds that historical, cultural, ethnic geographical factors as well as Dayak marginalisation are the most important underlying causes for conflict.