Journal articles 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>

The collapse of Suharto’s New Order is a starting point of the quest of religious identity for Indonesian Muslims. A lot of radical groups are founded under the umbrella of liberty and democracy. However, many of them have destroyed the structure of democracy and multicultural society. Conflicts of Maluku (and Poso) in 1999-2003 are the best local context of how religious groups (muslims and christians) fighted severely in the name of God. The conflict is also a good case to understand the weakening of state and the involvements of military (para-military) forces in instigating the conflicts, which impacted to thousands people killed, and destroyed the ethnic and religious harmony in the region. This paper will analyse the conflicts of Maluku and compare it to other religious conflicts in Poso, Central Sulawesi and ethnic conflicts in West Kalimantan, Southern Thailand and Southern Philippines. I argue the growth of local nationalism and unstability of States in Southeast Asian regions brings the rise of civil society and paramilitary forces, which challenges the entities of harmony, peace and multiculturalism in the region.

Dalam pendekatan antropologi, Islam bukan hanya dipandang sebagai suatu ideologi politik, praktik sosial, dan ekonomi, tetapi juga sebagai sistem budaya yang diinterpretasi dan dipahami, untuk kemudian diyakini dan dipraktikkan dalam bentuk tindakan keagamaan oleh para pemeluknya. Etnisitas merupakan identitas dari suatu suku bangsa, di mana sesuatu yang membedakan antara satu suku dengan suku yang lainnya yang ditandai dengan atribut-atribut dari kebudayaan dan mempunyai pengertian dari berbagai perspektif. Banyaknya etnis di Indonesia di satu sisi menjadi kekayaan budaya masyarakat, tetapi di sisi lain menyimpan potensi timbulnya konflik. Salah satu contoh konflik etnis di Indonesia yaitu konflik etnis di Kalimantan antara suku Dayak dan suku Madura. Dalam konteks ini, Islam sebenarnya sudah mengantisipasi konflik etnis tersebut dengan memberikan berbagai solusi. Salah satunya melalui firman Allah Swt. dalam QS. al-Hujurat [49]: 13 yang memberi gambaran bahwa perbedaan bukanlah penyebab perpecahan, justru perbedaan itulah yang mendorong manusia untuk saling bersatu. In an anthropological approach, Islam is not only seen as a political ideology, social and economic practice but also a cultural system that is interpreted and understood, to be believed and carried out in the form of religious acts by the perpetrators. Ethnicity is the identity of an ethnic group, where something distinguishes one tribe from another, which is marked by the attributes of culture and has meanings from various perspectives. In Indonesia, there are also various ethnic groups, which have the potential for conflict. One example of ethnic conflict in Indonesia is the ethnic conflict in Kalimantan between the Dayak and Madurese tribes. Therefore, Islam responds to these ethnic conflicts by providing various solutions in Surah al-Hujurat [49]: 13 which illustrates to all of us that differences are not the cause of division, they are precisely the differences that encourage people to unite with each other.

Ethnic rivalry triggers competition among individuals, certain actors, and groups. Often, the competition is due to political factors while religion becomes a structural legitimacy. This paper examined how the rivalry between Malay and Dayak in West Kalimantan affected certain groups’ identity. The data of this paper were obtained through a documentation study by reviewing publications and writings on the issue of rivalry and interviews with some figures in West Kalimantan. The result concluded that the rivalry between Malay and Dayak in West Kalimantan was tight due to political factors. The two equally dominant communities have long competed since the colonial period in West Kalimantan. Today's rivalry has taken place since Indonesia's reformation in 1998 and let both groups maintain their identity, and, in some cases, lead to unclear boundaries. They do not live as neighbors but brothers. However, religion remain an essential factor amid the situation and cause the rivalry stronger.Persaingan etnis memicu persaingan antar individu, aktor tertentu, dan melibatkan kelompok. Seringkali persaingan disebabkan oleh faktor politik, sedangkan agama menjadi legitimasi struktural. Makalah ini berupaya untuk melihat bagaimana persaingan antara Melayu dan Dayak di Kalimantan Barat berimplikasi pada identitas kelompok. Data untuk makalah ini diperoleh melalui studi dokumentasi dengan melihat publikasi dan tulisan tentang isu persaingan, serta wawancara dengan sejumlah tokoh di Kalimantan Barat. Kesimpulannya, persaingan antara Melayu dan Dayak di Kalimantan Barat sangat kuat karena faktor politik. Kedua komunitas yang sama-sama dominan ini telah bersaing sejak jaman penjajahan di Kalimantan Barat. Persaingan saat ini telah terjadi sejak reformasi Indonesia pada tahun 1998. Melalui kompetisi ini, masing-masing etnis Melayu dan Dayak mempertahankan identitasnya, dan dalam beberapa kasus menciptakan batasan yang kabur. Mereka ditempatkan sebagai tetangga, tetapi sebagai saudara. Namun, agama tetap menjadi faktor penting di tengah situasi ini, dan membuat persaingan keduanya semakin kuat.

West kalimantan are third largest province in Indonesia with the rich cultural make him one provincial culture. tourist destination. One of international culture festival that attracts tourists namely local and foreign Cap Go Meh in Singkawang City. Cap Go Meh is the festival legacy of the ethnic Chinese. ancestral culture. Not only the cultural festival, coastal areas the beach or areas downstream have tourist destinations in nature that is not less riveting. Visitors. Local and international visitors always present in the festival which, not only see cultural attractions any tourists will want to kind of food tasting / drinks. local local specialty. Food or drinks sold should be guaranteed halal, so that it can be enjoyed by everyone, especially Muslim consumers. Considering the number of Muslims in West Kalimantan as much as 60% of the total population. From the conditions and opportunities in the field, researchers created a website-based application using the Google Maps API database. The data source used is from LPPOM MUI Kalbar and the Youth, Sports and Tourism Office of West Kalimantan Province. The purpose of this research is to help search halal culinary tourism locations in west Kalimantan tourist areas, especially coastal areas to make it easier for tourists to find and find information about halal restaurants and help promote through digital media SMEs in West Kalimantan who have obtained halal certification and are able to present information for users to find information about halal certification on food based website applications.

<p>This paper discusses the effects of inter-ethnic conflict in 1999 on the social life in Sambas. Therefore, any effort dealing with post-conflict situation is needed, through the concept of Islamic character education to modify the Besaprah local wisdom in Malay-Sambas society. This study used a qualitative method with an ethnographic approach which tries to interpret the phenomena in Sambas society since the post-conflict of Malay-Madura in 1999. The research findings show that the inter-ethnic conflict in Sambas, West Kalimantan, occurring in 1999 led to some problems, i.e. moral and social problem, as well as the crisis of local wisdom values. Accordingly, empowering local wisdom values in Besaprah tradition has a contribution to Islamic education concept as it gives an alternative solution to cope with negative effects of the inter-ethnic conflict.</p><p>Artikel ini membahas dampak konflik antar etnis pada tahun 1999 terhadap kehidupan sosial di Sambas. Karena itu, setiap upaya untuk menghadapi situasi pasca konflik sangat dibutuhkan, yaitu melalui konsep pendidikan karakter Islami sebagai modifikasi kearifan lokal Besaprah dalam masyarakat Melayu-Sambas. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi yang menafsirkan fenomena masyarakat Sambas pasca konflik Melayu-Madura pada tahun 1999. Temuan penelitian menunjukkan bahwa konflik antar etnis di Sambas, Kalimantan Barat, yang terjadi pada tahun 1999 menyebabkan beberapa masalah, yaitu masalah moral dan sosial, serta krisis nilai-nilai kearifan lokal. Dengan demikian, memberdayakan nilai-nilai kearifan lokal dalam tradisi Besaprah memiliki kontribusi terhadap konsep pendidikan Islam sebagai solusi alternatif untuk mengatasi dampak negatif dari konflik antaretnis.</p>

In recent decades, the issue of ethnicity is an issue of lively chatter, especially regarding issues of social relations and conflicts often occur in many areas of the country, not least in West Kalimantan. In the interior of Kapuas Hulu, precisely in Badau, a form of ethnic communities can coexist in peace and harmony, namely ethnic Iban and Malays. Social history shows that there has been significant conflict between the two ethnics. It seemed to be an exception to some cases of ethnic conflict in the social history in West Kalimantan. Field research is found several factors that the reason for the establishment of good communication and harmonious inter-ethnic Iban and Malays in Badau. In the political aspect showed as shape of togetherness and good political cooperation in the form of "power sharing". In the aspect of social perceptions of his form a positive view of inter-ethnic. In terms of the reality of cultural values and acculturative accommodating culture of mutual understanding, respect and complement each other. In the experience of social interaction is also a manifestation of the form of social relations based on the spirit of togetherness, tolerance and mutual support the creation of a model of communication and relationships of peace and harmony among ethnic Iban and Malays in Badau. [Dalam beberapa dekade terakhir, persoalan etnik menjadi isu yang ramai dibincangkan, terutama menyangkut permasalahan hubungan sosial dan konflik yang kerap terjadi di banyak wilayah di tanah air, tak terkecuali di Kalimantan Barat. Di pedalaman Kapuas Hulu, tepatnya di Badau, wujud masyarakat etnik yang dapat hidup berdampingan dalam damai dan harmonis, yakni etnik Iban dan etnik Melayu. Sejarah sosial menunjukkan bahwa tidak pernah terjadi konflik yang berarti di antara kedua etnik tersebut. Hal ini seakan menjadi pengecualian terhadap beberapa kasus konflik etnik dalam sejarah sosial di Kalimantan Barat. Kajian di lapangan mendapati beberapa faktor yang menjadi alasan terbangunnya komunikasi yang baik dan harmonis antar etnik Iban dan Melayu di Badau. Dari aspek politik misalnya wujud kebersamaan dan kerjasama politik yang baik dalam bentuk ”sharing power”. Dari aspek persepsi sosial wujudnya pandangan yang positif antar etnik. Dari sisi budaya wujudnya nilai-nilai akomodatif dan akulturatif budaya yang saling memahami, menghargai dan mengisi satu sama lain. Dari sisi pengalaman interaksi sosial juga wujud satu bentuk hubungan sosial yang dilandasi pada semangat kebersamaan, toleransi dan saling mendukung terciptanya satu model komunikasi dan hubungan sosial yang damai dan harmonis antar etnik Iban dan Melayu di Badau] Kata kunci: Komunikasi, hubungan sosial, etnik, harmonisasi.

<p class="IIABSBARU">This is a social research focused on the processes of society integration in the period of post-conflict. Locus of research is in Kelambu, a village in Sambas Regency West Kalimantan Province in which in 1999 a bloody violence broken between ethnic groups living there. Applying sociological approach and the perspective of conflict study, it was revealed that so far community living in Sungai Kelambu village is in negative peace because negative effect of the last confict is still there.</p><p class="IKa-ABSTRAK">***</p>Penelitian ini merupakan penelitian ilmu sosial yang mempelajari tentang proses integrasi dalam masyarakat post konflik. Penelitian ini difokuskan di sebuah desa di Kabupaten Sambas Kalimantan Barat yang pada tahun 1999 diketahui pernah terjadi konflik sosial berdarah antarsuku. Dengan menggunakan pendekatan sosiologis dengan perspektif studi konflik ditemukan bahwa masyarakat saat ini dalam keadaan damai negatif karena ekses negatif dari konflik tersebut dirasakan sampai hari ini.

The various ethnic groups with distinctive characteristics of each culture in Indonesia have consequences for potential conflicts among them. Tidayu ethnicity is a complete reflection of the interwoven between the three dominant ethnicities in the West Kalimantan region, including: Tionghoa, Dayak, and Malay. This study aims to reveal the meaning of the various signs displayed by the style of inter-ethnic conflict in a video show entitled �Bhinneka Tunggal Ika� with a review of the face negotiation theory proposed by Stella Ting-Toomey. The Thomas Albert Sebeok's Six Sign Semiotics method is used to examine the audio-visual data. The results of the research show that there is a harmonization of signs of various styles of conflict between ethnic groups, so that it becomes a great strength for the Indonesian Nation and State in particular to increase its social solidarity.

Badau is a region in Indonesia located in the Regency of Kapuas Hulu, West Kalimantan bordering directly with Malaysia. In the Badau District, there is one luxurious border post (PLBN) used by Indonesian and Malaysian citizens to conduct interstate border crossings. Islam is a minority religion in Badau as the native residents living in Badau are the Dayak Iban tribe who are mostly Catholics and some are Protestants, with Islam being a religion embraced by locals of Melayu descent and some converts from the Dayak Iban as well as new comer ethnic groups such as Javanese, Bugis, Batakese, and others. Dakwah (proselytizing of Islam) does not easily reach Badau, due to the fact that there was no interstate dakwah conducted by ulemas from Malaysia. As a region remotely separated from the provincial capital of West Kalimantan, that is Pontianak, the dakwah efforts in Badau were confronted by numerous obstacles such as a time consuming distance of travel by land transport and very difficult terrains. Although Islam is a minority religion there, tolerance is still maintained and a mutual sense of respect among ethnicities, races, and religions has made Badau into a safe border area.[Badau merupakan wilayah di Indonesia yang terletak di Kabupaten Kapuas Hulu, Kalimantan Barat yang berbatasan langsung dengan Malaysia. Di kecamatan Badau terdapat satu PLBN megah yang digunakan oleh warga Indonesia dan Malaysia untuk melakukan penyeberangan lintas Negara. Islam menjadi Agama minoritas di Badau, karena memang penduduk asli yang tinggal di Badau adalah suku Dayak Iban yang beragamakan Katholik, dan sebagian lagi beragamakan Kristen, dan Islam menjadi Agama yang di peluk oleh masyarakat Asli yang bersuku Melayu dan sebagian mualaf dari bangsa Iban suku Dayak, dan suku-suku pendatang seperti Jawa, bugis, Batak dan sebagainya.. Meskipun terletak di perbatasan tidak membuat Dakwah dengan mudah sampai di Badau, hal ini disebabkan tidak adanya dakwah antar Negara yang dilakukan oleh Ulama-ulama dari Malaysia. Wilayah yang jauh dari jangkauan Ibu Kota Kalimantan Barat, Pontianak, menjadikan Penyiaran Islam di Badau mendapat kendala, karena jarak tempuh darat yang memakan waktu cukup lama dan medan yang masih sulit. Meskipun Islam menjadi Agama minoritas, namun toleransi tetap terjaga, sikap saling menghargai antar etnik,suku, dan agama menjadikan daerah Badau adalah daerah perbatasan yang aman.]

Di tengah lajunya jaringan komunikasi di dunia, segala macam bentuk informasi demikian cepat, mudah, atau gambang didapatkan. Kurangnya filter terhadap informasi yang berkembang mengakibatkan kecemasan masal akan dampak dari benturan-benturan kepentingan (conflict of interest) pada masyarakat dunia (international community). Dampak konkrit dari benturan tersebut adalah stabilitas keamanan dan ketertiban dalam kehidupan masyarakat di suatu Negara, yang mana salah satu penyebabnya adalah Ujaran Kebencian (Hate Speech). Hal ini patut menjadi perhatian serius oleh Pemerintah (Eksekutif, Legislatif, dan Yudikatif) sebagai penjaga pilar demokrasi dalam kehidupan berbangsa. Diskursus soal ujaran kebencian yang menjadi perhatian di Indonesia beberapa tahun belakangan ini semakin krusial, seiring berjalannya penegakan hukum dan perlindungan atas Hak Asasi Manusia (HAM) yang merupakan komitmen bersama rakyat Indonesia kepada dunia. Semua pihak sepakat bahwa ujaran kebencian memiliki dampak terhadap harkat dan martabat manusia serta dalam aspek kemanusiaan. Ujaran kebencian bisa mendorong terjadinya kebencian kolektif, pengucilan, penghasutan, diskriminasi, kekerasan, dan bahkan pada tingkat yang paling mengerikan adalah pemusnahan atau pembantaian terhadap suatu kelompok baik itu dalam aspek budaya, etnis, ras, dan agama yang menjadi sasaran ujaran kebencian. Dalam beberapa tahun terakhir (2015-2017) telah terjadi banyak pelaporan terhadap kasus ujaran kebencian, baik di Indonesia secara umum, maupun di Kalimantan Barat. Kepolisian Negara Republik Indonesia (Polri) merupakan salah satu institusi penegak hukum di Indonesia yang berkomitmen untuk mencegah dan menegakkan hukum terhadap aspek ujaran kebencian ini. Komitmen tersebut diejawantahkan melalui Surat Edaran Nomor: SE/6/X/2015 tentang Penanganan Ujaran Kebencian (Hate Speech). Namun, dalam penegakan hukum seringkali ditemukan ketidakseimbangan dalam penanganan sebuah perkara oleh Penyidik/Penyelidik di Institusi Kepolisian. Beberapa kasus yang menjadi konsumsi publik, seringkali ditemukan berhenti di tengah jalan terhadap kasus-kasus tersebut. Tidak lagi terdengar tindak lanjut sampai dengan tahap ajudikasi. Maka dari itu penting untuk dilakukan penelitian terhadap bagaimana proses penetapan tindak pidana ujaran kebencian di Indonesia, khususnya d Kalimantan Barat. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana prosedur penetapan adanya tindak pidana ujaran kebencian di Polda Kalimantan Barat, dengan terpublikasinya beberapa kasus pelaporan terhadap dugaan tindak pidana tersebut. Penelitian ini merupakan penelitian yuridis normatif yang bersifat socio-legal research, dengan menggunakan dan mengkaji norma hukum yang berlaku dihubungkan dengan fakta-fakta yang ditemukan dalam penelitian.

As a multicultural country, the opportunities for clashes and conflicts in Indonesia are wide open. This is due to the plurality and heterogeneity of Indonesian society which is reflected in the form of cultural diversity, religion, lifestyle in society which is quite complex. In the history of West Kalimantan Province, various horizontal conflicts have alternated, including 1997 and 1999, the Madura conflict with Malay/Dayak etc. The number of fatalities and material losses is incalculable. Singkawang is one of the 12 Level II Regions and 2 Cities in West Kalimantan Province. This city was included as the most tolerant city in Indonesia in two selections by the SETARA Institute. There were hardly any outbreaks of escalating conflict, even though the city is predominantly inhabited by ethnic Malays and Chinese from the Hakka or Khek sub-ethnic. This qualitative research with case study method was conducted with the aim of knowing and describing the potential of the people of Singkawang City from the aspect of harmony. The research was conducted by collecting data through interviews with three resource persons living in Singkawang and Pontianak, namely with researchers from the Institute of Dayakology, Malay ethnic leaders and Dayak ethnic leaders. Another data collection technique was to collect data from research sources, internet journals and from various books. The conclusion of this study is that there are several supporting factors that make the Singkawang people live in harmony. Namely, among others, regional leaders who are considered to represent ethnic groups in Singkawang City. Then the people feel that the city government treats them fairly. This political recognition can be seen from the celebration of religious holidays of each religion which is carried out lively. However, the period leading up to and after the Pilkada is one of the factors to watch out for that can trigger conflict. This is due to the unique composition of the population of Singkawang city, namely the majority are citizens of Chinese descent, while the contestants put forward identity politics.

ABSTRACT Medicinal plants have been used to facilitate bone injury healing in many communities. West Kalimantan is rich in diversity of medicinal plants and local wisdom owned by ethnic groups. As forest destruction is getting increases, it leads to the extinction of certain medicinal plant species there. Thus, it is crucial to document plant species with medicinal properties and traditional knowledge as valuable information passed down by generation. A semi-structured questionnaire was employed to interview 51 traditional healers from 28 ethnic groups that were selected by purposive sampling method. Field observation and specimen collection were carried out for botanical identification. A quantitative analysis was calculated to obtain plant proportion, Use Value (UV), Family Use Value (FUV), and Informant’s Consensus Factor (ICF). The result revealed there were 134 plant species of 53 botanical families from eight districts in West Kalimantan. Eleven species of plants reported having UV of species at least 0.10 (5 citations). Zingiber officinale was the most frequently used species to facilitate bone injury (22 citations; UV=0.43). The botanical family with the highest number of species was Rubiaceae (13 species) and the highest level of Family Use Value-FUV was Acanthaceae (0.13). The Informant Consensus Factor (ICF) for facilitating bone injury was 0.48. Most of the therapy in this study administered externally (85.07%), used leaves (66.67%), and a mixture composition from several plants (93.28%). The evaluation is critically required to support the medicinal plant’s scientific evidence in facilitating bone injury for both local and global communities. Moreover, the traditional healers need education regarding conservation issues, since most of the plants are still obtained from the wild. Keywords: medicinal plants, traditional healer, bone injury, West Kalimantan ABSTRAK Tanaman obat telah banyak dimanfaatkan untuk mengatasi cedera tulang di berbagai komunitas di Indonesia. Kalimantan Barat kaya akan keanekaragaman tumbuhan obat dan kearifan lokal yang dimiliki oleh kelompok-kelompok etnisnya. Saat ini, kerusakan hutan dan alih fungsinya mengancam kepunahan beberapa spesies tanaman obat. Oleh karena itu, penting untuk mendokumentasikan jenis tumbuhan yang berkhasiat obat dan juga pengetahuan tradisional sebagai informasi berharga yang disampaikan secara turun temurun. Studi ini melibatkan 51 pengobat tradisional dari 28 kelompok etnis yang diseleksi secara purposive sampling. Pengamatan lapangan dan pengambilan spesimen dilakukan untuk keperluan identifikasi botani. Analisis kuantitatif dilakukan untuk mendapatkan proporsi tanaman, Use Value (UV), Family Use Value (FUV), dan Informant Consensus Factor (ICF). Studi ini mengungkapkan 134 spesies tanaman obat dari 53 familia yang terdapat pada delapan kabupaten di Kalimantan Barat. Sebelas spesies tanaman dilaporkan memiliki UV spesies setidaknya 0,10 (5 sitasi). Zingiber officinale merupakan spesies yang paling sering digunakan untuk mengatasi cedera tulang (22 sitasi; UV=0,43). Familia dengan jumlah spesies tertinggi adalah Rubiaceae (13 spesies) dan nilai FUV tertinggi adalah Acanthaceae (0,13). Informant Consensus Factor (ICF) untuk memfasilitasi cedera tulang adalah 0,48. Sebagian besar terapi diberikan secara eksternal (85,07%). Penggunaan daun sebagai bahan ramuan (66,67%) dan komposisi ramuan adalah campuran dari beberapa tanaman (93,28%). Penelitian lebih lanjut sangat diperlukan untuk memberikan bukti ilmiah tanaman obat dalam mengatasi cedera tulang, baik untuk komunitas lokal maupun global. Sebagian besar tanaman masih diperoleh dari alam tanpa upaya penanaman kembali, sehingga diperlukan edukasi terkait pengetahuan konservasi bagi pengobat tradisional. Kata kunci : tumbuhan obat, pengobat tradisional, cedera tulang, Kalimantan Barat

The nation of Indonesia is the pluralist nation. The plurality suggests the existence of a difference. The understanding and management of plurality would generate a positive force for the development of the nation. On the contrary, when it is not understood and managed properly, the plurality of faiths and cultures can be a destructive factor and trigger a disaster. Conflict and social violence that often occurs between community groups are part of the plurality of religions and cultures that are not managed properly. Religious conflict as happened in Maumere (1995), Surabaya, Situbondo and Tasikmalaya Rengasdengklok (1996), (1997), Solo, Jakarta and Kupang (1998), Poso, Ambon (1999-2002), not only claimed the casualties is not a little, but it has also destroyed hundreds of places of worship (whether a church or Mosque) caught fire and was destroyed. Similarly, notes smelling of ethnic violence, such as certain ethnic violence in West Kalimantan (1933), Central Kalimantan (2000). Necessary preventive measures as early prevention efforts, so that such events do not reoccur in the future. Peace education is an effort bring education more tolerant, understanding the diversity of religions, ethnicities, and cultures.

This paper discusses the discourse about the complexity of ethnic and religious identity monism in Mataram Lombok West Nusa Tenggara; Sasak ethnic is Islam, while Balinese ethnic is Hindu. The question is then does religious conversion also include ethnic conversion? Methodologically, this paper is library research. Several notes related to this discourse are as follows: (1) Increasing conflict escalation occurs during the Reformation era. Identity politics emerge and strengthen. In several conflicts at Mataram, the ethnic and religious identity is thickening. (2) There is a complexity between democracy and diversity. Democracy demands unity, while multiculturalism emphasizes particularity. Balancing them is easy in theory but difficult in practice. (3) It must be distinguished between politics and politicization. In the case of Indonesia, ethnic and religious issues are often politicized by some people to achieve their own group goals. (4) Relying on ethnicity is a natural instinct in self-defense and affirming identity. This is not necessary to be troubled and blamed. (5) These problems are like a Pandora's box, a box full of diseases. It was the reform era that opened the box which had been closed or covered by the New Order. What happened in the Reformation Era is the emergence of various ethnic and religious problems which were not recognized during the New Order era.

Penelitian ini dilatarbelakangi oleh fenomena diinkulturasikannya upacara syukur panen padi (Pamole’ Beo’) masyarakat Dayak Tamambaloh dengan perayaan Pentakosta Gereja Katolik, serta telah dijadikan ajang festival budaya. Fenomena ini tentu menunjukkan terdapatnya nilai-nilai luhur pada upacara Pamole’ Beo’. Oleh karena itu, penelitian ini bertujuan untuk mengekplorasi nilai-nilai warisan budaya takbenda pada upacara Pamole’ Beo’ Dayak Tamambaloh. Penelitian dilakukan dengan pengamatan secara langsung dan wawancara mendalam dengan pendekatan etnografis. Penelitian ini, menunjukkan bahwa upacara Pamole’ Beo’ merupakan bagian dari ritus kehidupan berladang Dayak Tamambaloh. Ritus berladang ini dimulai dan diakhir dengan upacara Pamole’ Beo’ sebagai bentuk memanggil beo’ atau pertanda-pertanda yang baik dan mengembalikan atau membuang beo’ yang buruk. Berladang dan upacara Pamole’ Beo’ pada etnis Dayak Tamambaloh memiliki nilai-nilai yang luhur, yakni memperkuat ikatan sosial, menjaga kelestarian lingkungan alam, mentransmisi sistem pengetahun tradisional, mentransmisikan nilai-nilai karakter, nilai-nilai filosofi serta menjaga ketahanan pangan keluarga. Pemerintah Indonesia melalui instansi terkait, sangat penting untuk melakukan pencatatan dan penetapan Pamole’ Beo’ sebagai warisan budaya takbenda pada Etnis Dayak Tamambaloh, terutama karena sifatnya yang dinamis, retan untuk punah. The background of this study is the phenomenon that the rice harvest thanksgiving ceremony (Pamole' Beo') in Dayak Tamambaloh has been inculturated with the Pentecostal celebration of the Catholic Church, and has become a cultural festival. This phenomenon has certainly shown the existence of noble values ​​at the Pamole' Beo' ceremony. Therefore, this study aims to explore the values ​​of intangible cultural heritage at the Pamole' Beo' Dayak Tamambaloh ceremony. The research has been carried out by direct observation and in-depth interviews with an ethographic approach. This study, has shown that the Pamole' Beo' ceremony is part of the rite of life in the Dayak Tamambaloh farm. This farming rite begins and ends with the Pamole' Beo' ceremony as a form of calling Beo' or good omens, and returning or removing bad omens. Farming and the Pamole' Beo' ceremony in the Tamambaloh Dayak ethnic have noble values, namely strengthening social bonds, preserving the natural environment, transmitting traditional knowledge systems, transmitting character values, philosophical values ​​and maintaining family food security. The Indonesian government, through the relevant agencies, is very important to record and stipulate the Pamole 'Beo' as an intangible cultural heritage of the Tamambaloh Dayak Ethnic, mainly due to its dynamic nature, prone to extinction.

Mixed Marriage or Amalgamation is a unique reality in the development of culture in Indonesia. In the midst of ethnic diversity in Indonesia, it is possible for amalgamation to occur, so that understanding one another is a condition for harmony. This study aims to discover how individuals' social identities are formed in the primary group, that is in families who do amalgamation and how are individuals' social identity in amalgamation pairs. This study uses a qualitative exploratory research method with phenomenological studies from the perspective of Tajfel & Turner's Social Identity theory. The results of this study are the symbols of Tong Ngin Fan Ngin Jit Jong in Bangka community as the principle of inter-ethnic equality of the individual's social identity in mixed marriages, while the act of losing personal identity as a member of one ethnic group (depersonalization) is occurred in the West Kalimantan due to conflict background ethnicity past.

This paper will research about tolerance inter-religious and inter-ethnic people in Mamahak Teboq Village, East Kalimantan. The choosing of this village based on one of the representative districts in Indonesia with a majority of Protestant believers in the most Moslem population country in the world. Many kinds of accusations intolerance in Indonesia and unfriendly relations between majority-minority became a primary reason for this research. This research used three dimensions of conflict theory (personal/symbolic, relational and structural) as a theoretical framework. This research finds that the majority of non-Moslem in Mamahak Teboq can tolerate every kind of Islamic faiths dan Islamic religious worship from moslem whom are minority and strangers. That case answered an accusation which said that another religious people (in this context is Christians) could not show any tolerance in a majority position.

One aspect of cultural diversity is traditional food. Traditional food serves as a means of expressing thanks, performing cultural rituals, building kinship as well as being a source of nutrition. West Kalimantan is one of the multi-ethnic provinces in Indonesia, hence it offers a wide range of traditional foods. The existence of traditional food is threatened to be shifted or replaced by the presence of ready-to-eat food, which is intensively promoted in various media, with the main target being the young age group. This study aimed to determine student’s preferences in Pontianak towards traditional food in West Kalimantan and compare its nutritional composition with ready-to-eat food. This research was conducted using a survey to 150 respondents using online questionnaire. Data were analyzed by the Chi-Square program. The three types of traditional foods that respondents liked the most were tested for their nutritional composition and compared with the nutritional composition of ready-to-eat foods like chicken nugget, hamburger, and fried chicken. The results showed that students in Pontianak had a high preference (90.7%) for traditional West Kalimantan food. West Kalimantan's most preferred traditional foods were kerupuk basah (n=51), bubur pedas (n=49), and ikan asam pedas (n=25). The results showed a relationship between student preferences for food knowledge, nutritional information, taste, and appearance of traditional West Kalimantan foods. The nutritional composition test showed that, in general, traditional foods have higher water content and lower fat content than ready-to-eat food.

Conflicts caused by differences in cultural backgrounds and competition over natural resources among social groups in the project areas of transmigrations in Indonesia are not uncommon occurrences. This paper seeks to explore two aspects pertaining to this issue: (1) social conflict potentials among transmigrant communities particularly those between local transmigrants and the inter island transmigrants; and (2) the formation of social capital as an instrumental power in achieving and sustaining harmonious social relationship in the area in question. The research on the two subjects was a qualitative field research. In-depth interview and observation were employed in gathering data. The research had led to the finding that the conflict potentials in the observed transmigrant area were related to land distribution among transmigrant households and access to economic resources. Nonetheless, the conflict potentials did not inhibit the formation of social capital that bound all the members of the society. The result of the observation showed that a social trust has been constructed among the transmigrant settlers based on the value of cooperation or working together formutual benefit both in the daily interactions in the settlement area and in the plantation management activities. The prevalent social trust has prevented open conflict from breaking out among different ethnic social groups and hencecreated harmonious social relations

The conflict in West Kalimantan is one of the negative impacts of ethnic diversity in Indonesia. To prevent the recurrence of similar conflicts, the participation of various parties, including the education sector, is required by developing conflict resolution education. This article aims to examine three things, namely (1) the theoretical design supporting the model from the educational aspect, (2) examining the initial design of the model, and (3) examining the design implementation of the model. The research was studied using the Sukmadinata approach which simplifies the development research stages of Borg Gall. The results show that (1) there are three educational theories used to develop conflict resolution models in social studies learning, namely progressivism theory, reconstructionism theory, and humanist theory. (2) The development of the initial design of the conflict resolution model in social studies learning includes five aspects, namely syntax, social systems, management systems, support systems, and instructional and accompaniment impacts. (3) The design of the implementation of the conflict resolution model in social studies learning includes planning, targets, and actions.Keywords: Design, Conflict Resolution Model, Social Studies

Indonesia is a multiethnic nation that has various physical characteristic and culture. Each ethnic has its own characteristic, the skin color, langguage, art, custom, social structurem and cultureThese variousity of human and culture is a form of human adaptation process into the different environment as the result of the wide archipelago area. In the process of a country development, since the independence era until today, it seems that one particular ethnic has a different development level to the other. In fact, today there is a high tendency of discrepancy among ethnics, whether it is the aspect of economy, social, technology, politic, or culture. This discrepency has an implicatioin of horizontal conflict trigerred by the jelousy regarding the matter of economy, social, culture. The ethnic of madura is one of some ethnics in Indonesia with a high rate of migration. They live in several area of Indonesia, particularly Java, Sumatera, and Kalimantan. Due to the natural resources limitation in madura, about 70 % Madurese live and reside the Madura island (Djojomartono, 1985). They work in various sector, particularly the informal sectors, services, and fisherman. This article is based on research focused on interethnic relationship and social harmony: social interaction between Madurese and other ethnics in Sumenep regency.

This paper begins by questioning the sustainability of civic engagement with the notion of ‘social capital’ as the key concept of Peace and Conflict Studies. The main question is: to what extent does socio-political tension affect forms of civic engagement? This paper examines interethnic relations (Dayak, Malay, Chinese, and Javanese) developed in the Stella Maris Credit Union (SMCU) in Pontianak, West Kalimantan, Indonesia under the context of ethnic tension. SMCU is a microfinance association where people with various backgrounds (religion, race, and ethnicity) interact in an economic community, sharing benefits and values. In the beginning, SMCU was initiated as an economic program of Stella Maris Catholic Church in North Pontianak. This church did not only serve the church members, but also for all ethnicities and religions through Pontianak. As a site drastically impacted by ethnic conflict in the post-Suharto era, Pontianak recently has been growing as a city of ethnic diversity. However, the recent rise of ethnic tension has contested this growing multiethnic coexistence. It is important to see the strength of civic engagement in responding to issues of conflict in a multiethnic society. This study explores SMCU members and their personal experiences, wondering whether the tension may or may not affect the forms of civic engagement. It argues civic engagement can sustain under the moment of socio-political tension. Developing economy and peace education are the main reasons for interethnic relations among SMCU members. Moreover, although there are treats for the plural society, experiencing diversity in the form of associational and neighborhood relations contributes to social coexistence. This study finds that forms of civic engagement among the members shape expressions and attitudes of resilience in facing social tension.

This research aims to explain the role of the social capital of local community in integration process of inter-sociocultural. Discourse of multicultural society is important to be known because the difference of social community has a big potential to be a social disintegration. Nevertheless, the social life, which has different of culture, was not always occurred the disunion. Local wisdoms of community as social capital could facilitate an adhesive social so that they lived in social harmony. The type of this research is descriptive qualitative describing inter-ethnic social integration by taking place Wonomulyo, Polewali Mandar, West Sulawesi, one of provinces in Indonesia. The data collection techniques were observation, depth interview, and documentation. Withdrawal informants were done by purposive sampling. The theory used in this study was social capital by Robert Putnam and Pierre Bourdieu. This theory explained social capital by studying social habitus of local community. The results showed that social capital of local community had a role on processing integration of community that differ ethnic and culture. As a result, the ethnic groups integrated well was characterized by social relationships among ethnic groups remain in a stable state and bound in the integration of groups. Then, the equilibrium of groups created assimilation and acculturation of culture in the society. The ethnic groups cooperated each other in economy and social activity and there was no social conflict among them.

Kota Bogor yang dikenal sebagai kota penyangga Ibukota Indonesia berpenduduk dengan beragam kelompok agama, etnis, dan suku. Keberagamannya itu kerap menimbulkan konflik, seperti konflik penyegelan Gereja Kristen Indonesia (GKI) Yasmin, penutupan pesantren Ibn Mas’ud, kekerasan dalam acara saur on the road, kristenisasi masyarakat dan ragam kelompok agama yang memicu kekerasan. Kasus-kasus tersebut menjadikan kota Bogor mendapat label sebagai kota intoleran. Penelitian ini menggunakan pendekatan kualitatif. Dengan analisa the power of identity dan The function of social conflict tindakan intoleransi di kota Bogor diketahui sebabnya, yaitu karena pemahaman agama yang rigid dan statis, konflik biasanya dilakukan oleh sekelompok massa. Kota Bogor masih memiliki peluang menjadi kota kerukunan, dengan adanya desa model kerukunan Pabuaran, kegiatan peace train, dan peran Forum Kerukunan Umat Beragama (FKUB).Kata Kunci: Intoleransi, Keberagaman, Moderasi. The city of Bogor is known as the buffer city of the capital of Indonesia, inhabited by a variety of religious, race and ethnic groups. Its diversity often leads to conflicts, such as the conflicts of the Indonesian Christian Church (GKI) Yasmin, the closing of Ibn Mas’ud Pesantren, violence in the Sahur on the Road program (during Ramadan), Christianization of the community, and the variety of religious groups that trigger violence. These cases have made the city of Bogor labeled as an intolerant city. This study uses a qualitative approach, by analyzing the power of identity and the function of social conflict, the act of intolerance in the city of Bogor can be traced its roots, namely because of the rigid and static understanding of religion. Conflict is usually carried out by a group of masses. Bogor city still has the opportunity to became a city of harmony, with the existence of the Pabuaran harmony village model, peace train activities, and the role of the Forum for Religious Harmony (FKUB). Keywords: Intolerance, Diversity, Moderation.

<p>People who live in Indonesia's border area have conflict potential due to its condition that lagging in development, low level of welfare and human resources, and the access that is far from the central government. Therefore, this study outlines and develops the concept of civic education that aims to create ‘smart’ and ‘good’ citizens to create peace. Communities are based on local wisdom that is distinctive in society, especially communities who live in border areas. This study presents qualitative data from field research in the Indonesia-Malaysia border in Central Sebatik District, Nunukan Regency, North Kalimantan Province, which has polarization between different ethnic groups, religions, and citizenship. The results show that people who live in villages with different ethnicities, religions, and nationalities were able to live side by side peacefully. Those ethnic groups and religions are Bugis, Muslim, Timorese, Catholic, and Malaysian Bajau, which originated from religious values and tribal values that were believed can be developed in the Community Civic Education and has the potential to present defense resources at the border area.</p>

Indonesia currently has one of the largest groups of Internally Displaced Persons (IDPs) of any nation in the world. This paper assesses the scale and patterns of such movement in Indonesia as at the beginning of 2002. It begins by assessing conflict as a cause of internal migration and shows how such movement was significant during the first two decades of independence in Indonesia. The current patterns of movement of IDPs in Indonesia are then outlined with the main origins being in the Outer Island provinces of Maluku, East Timor, Aceh, Central Sulawesi, Central Kalimantan, Papua and West Kalimantan. Around half of the current 1.3 million IDPs are housed in “refugee camps,” often in crowded and unhygienic conditions. Several of the expulsions of IDPs have come from areas where there have been earlier influxes of migrants, especially transmigrants of Java-Bali origins and the so-called BBM (Bugis, Butonese and Makassarese from South Sulawesi), with different ethnoreligious backgrounds than the native residents. The release of central control following the fall of the Suharto regime and the onset of the financial crisis have seen simmering newcomer/native, ethnic, religious and economic tensions rise to the surface to create the large scale expulsions. The Indonesian government has put forward a strategy to “solve” the IDP problem by the end of 2002. This is assessed and some of the medium and long-term implications of the movement discussed.

Objective - Work environment and family roles are two of the most important life domains; they are different but interconnected with each other. Each role requires energy and responsibilities to be handled effectively. Therefore, it is necessary to consider the experience of work-family interaction in this process. The purpose of this study is to develop an understanding of the effect of work and family demands on job satisfaction which is mediated by the experience in work-family interaction, in particular the work-family conflict. Methodology/Technique - Self-report questionnaires were given to permanent employees who work in non-banking financial sectors in Kalimantan Barat, Indonesia. They were selected by purposive sampling and 100 valid questionnaires were collected. Findings – The path analysis results show that work demands have a significant positive effect on work-family conflict, while family demands have no significant effect on work-family conflict, and work-family conflict has a significant negative effect on job satisfaction. Novelty - Although it is believed that work and family demands contribute to outcomes such as job satisfaction, it is unclear how this occurs. It is recommended that organizations need to manage work-related stressors through family-friendly policies and programs that enable work and family domains to integrate with each other, as well as developing an organizational culture that supports the positive interaction of work and family. Type of Paper - Empirical Keywords: Work Demands; Family Demands; Work-Family Conflict; Job Satisfaction. JEL Classification: J12, J23, J28

Historiografi Kabupaten Kotawaringin Barat tidak dapat dipisahkan dengan keberadaan Kerajaan Kotawaringin abad ke-17-19 Masehi. Kerajaan Kotawaringin tumbuh dan berkembang sebagai kawasan multietnis Bugis, Dayak dan Jawa. Beberapa sumber daya budaya Kerajaan Kotawaringin, di Kotawaringin Lama, yang masih tersisa adalah Astana Al-Nursari, Makam Kuta Tanah, Masjid Kyai Gede, dan Danau Masoraian. Hasil wawancara menunjukkan bahwa Astana Al-Nursari akan dikembangkan menjadi museum yang berintegrasi dengan ketiga sumber daya budaya lainnya. Rencana pengembangan tersebut diinisiasi oleh keturunan Kerajaan Kotawaringin, yang didukung oleh Pemerintah Kabupaten Kotawaringin Barat. Namun demikian, sampai sekarang penelitian mengenai sumber daya budaya Kerajaan Kotawaringin yang menjadi langkah awal rencana pengembangan tersebut masih sebatas studi aspek sejarahnya. Penelitian kali ini ditujukan untuk memahami nilai penting sumber daya budaya Kerajaan Kotawaringin berdasarkan kondisi aktual masa kini. Pemahaman akan nilai penting tersebut diharapkan dapat menggambarkan karakter dan potensi Kotawaringin Barat yang dapat menjadi landasan dalam pengelolaan sumber daya budaya Kerajaan Kotawaringin. Hasil penelitian menunjukkan bahwa sumber daya budaya di Kotawaringin Lama, di Kalimantan Tengah, memiliki nilai penting yang dapat menjadi fondasi pengelolaan kawasan cagar budaya yang berintegrasi dengan kawasan lindung geologi. Integrasi pengelolaan dua kawasan lindung tersebut merupakan suatu langkah awal sebelum kawasan tersebut dapat dimanfaatkan secara praktis dalam upaya peningkatan kesejahteraan rakyat, khususnya masyarakat di sekitar kawasan dan Indonesia secara umum. . The historiography of Kotawaringin Barat Regency cannot be separated from the existence of the 17th-19th century Kotawaringin Kingdom. The Kotawaringin kingdom grew and developed as a multi-ethnic region of Bugis, Dayak and Javanese. Some of the cultural resources of the Kotawaringin Kingdom, in Kotawaringin Lama, which still exists are the Astana Al-Nursari, the Kuta Tanah Cemetery, Kyai Gede Mosque, and the Masoraian Lake. The interview results suggest that Astana Al-Nursari will be developed into a museum that integrates with the other three cultural resources. The development plan was initiated by descendants of the Kotawaringin Kingdom, supported by the Regency Government of Kotawaringin Barat. However, until today research on the cultural resources of the Kotawaringin Kingdom, which is the first step in this development plan, is still limited to studying the historical aspects of the Kotawaringin Kingdom. This research is aimed at understanding the important value of the cultural resources of the Kotawaringin Kingdom based on current actual conditions. The understanding of these important values is expected to enable the depiction of the characteristics and potential of Kotawaringin Barat which can become the basis for cultural resources management of the Kotawaringin Kingdom. The results show that the cultural resources of Kotawaringin Lama, in Central Kalimantan, have important values that can become the foundation for the management of the cultural heritage region which is integrated with geoconservation. The integration of the management of the two protected areas is a first step before these regions can practically be used to improve people's welfare, especially the people living around the area and Indonesia in general.

The purpose of this study is to formulate a model of the ma'danaka cultural identity of the Bajau tribe in the midst of the heterogeneity of cross-cultural communication. The activity of preserving culture as a system has various interrelated elements with parts of the life system in the community. Culture as an embryo that emerges from society. Culture is born into a society where all human actions are culture. Preserving culture besides having an ideological content is a step to strengthen culture, history and identity. The cross-cultural communication that exists between the Bajau and immigrant tribes is one of the diversity that exists in Bontang Kuala. The Bajau tribe, which is known as a sea tribe, is able to carry out good social interactions with various immigrant tribes. In this study, the main theory used is the theory of social interaction, social change, and social behavior. Meanwhile, the supporting theories are the theory of social change, social structure theory, conflict theory, and functional structure theory. Meanwhile, the method of this research is qualitative analysis using data analysis techniques of Milles and Hubeman involving 7 informants to obtain the data. The results of this study include: a) social interaction is built on heterogeneity and differences in customary values, social behavior created by collaborating the behavior of land and sea and the entry of Islam changes patterns of social interaction and forms new social behavior. b) Two-way communication patterns are carried out for cultural exchange and acceptance. Tejasi changes in the living traditions, livelihood, language of discussion and dominant rituals of the Bajau tribe. As well as intercultural communication can determine, maintain, develop culture so that it can be passed on to the next generation. c) Behavioral tendencies in interpreting customary values: behavior that adopts the basic values ??of the Bajau tribe such as respecting the sea. brotherhood values, sharing goods and changing goods Positive and negative impacts. Positive impacts: strengthening values, strengthening tribal existence, increasing tolerance, and integrating socio-cultural values. Negative impacts: rejection of values, ethnic disintegration, message distortion, horizontal conflict. Ma'danaka in social interaction contributes positively and contributes to the order and peace of the life of the Bajau and other tribes.

Dayak merupakan salah satu suku atau etnis dari berbagai macam suku yang berkembang di Indonesia, khususnya di Pulau Kalimantan. Suku Dayak memiliki beragam sub suku yang hidup berdampingan yang menjunjung tinggi nilai-nilai toleransi, dan memiliki rumah adat Radakng atau rumah panjang yang berfungsi untuk menjalin keharmonisan antar sesama. Seiring berjalanya waktu suku tersebut terlibat beberapa kali konflik dengan suku tertentu, seperti peristiwa di Sampit. Pada dasarnya suku Dayak menjadi sorotan utama, karena memiliki masa lalu yang buruk terkait konflik. Penelitian ini menggunakan pendekatan kualitaif dan metode kepustakaan. Teknik pengambilan data yaitu dengan studi kepustakaan dan menggunakan analisis hermeneutika, yang merupakan penafsiran dari dokumen-dokumen yang diperoleh oleh peneliti. Hasil penelitian menunjukkan bahwa penanaman nilai-nilai toleransi mulai dilakukan melalui rumah Radakng yang memiliki makna untuk menjalin kehidupan dengan penuh toleransi, kerukunan, gotong royong dan keadilan. Implikasi dari implementasi nilai-nilai toleransi tersebut dapat meningkatkan kerukunan antar umat beragama tanpa memandang perbedaan suku sehingga sangat jarang ditemui konflik antar umat beragama khususnya di suku Dayak. Berdasarkan hasil penelitian tersebut, dapat disimpulkan bahwa implementasi nilai-nilai toleransi melalui rumah adat Radakng dilakukan suku Dayak dengan baik, dan berimplikasi pada keharmonisan kerukunan antar umat beragama dan juga antar suku. Kata Kunci: rumah adat Radakng, nilai-nilai toleransi, masyarakat Dayak Dayak is one of the tribes or ethnic groups of various tribes that developed in Indonesia, especially on the island of Borneo. The Dayak tribe has various sub-tribes that live side by side who uphold the values ​​of tolerance, and have the Radakng traditional house or long house that functions to establish harmony among others. Over time the tribe was involved in several conflicts with certain tribes, such as the incident in Sampit. Basically the Dayak tribe is in the main spotlight, because it has a bad past related to conflict. This study uses a qualitative approach and library methods. The data collection technique is by studying literature and using hermeneutic analysis, which is the interpretation of the documents obtained by the researcher. The results showed that the cultivation of tolerance values ​​began to be carried out through the Radakng house which has the meaning to build a life full of tolerance, harmony, mutual cooperation and justice. The implication of the implementation of the values ​​of tolerance can increase harmony between religious communities regardless of ethnic differences so that conflicts between religious communities are very rare, especially in the Dayak tribe. Based on the results of this study, it can be concluded that the implementation of tolerance values ​​through the Radakng traditional house is carried out by the Dayak tribe well, and has implications for the harmony of inter-religious and inter-ethnic harmony. Keywords: Radakng traditional house, values of tolerance, Dayak community

<p class="ABSTRACT">Since the implementation of regional autonomy laws in Indonesia, large numbers of <em>sharia-</em>inspired laws have been implemented in the West Sumatera Province. Furthermore, some Minangkabau people, the ethnic group indigenous to the province, have insisted in the abolishment of the matrilineal and land tenure system, which they believe is not in accordance with <em>sharia</em>. For hundreds of years, the Minangkabau ethnic have been famous for being one of the world’s largest matrilineal societies, and the inheritance of land and property ownership is handed down according to the matrilineal principle over generations. As a result, conflicts arise within indigenous communities (internal conflict-horizontal) since its proponents and opponents are equally strong in the society. The most interesting aspect to be analyzed is the fact that the disputing groups use <em>sharia</em> to legitimise their points of view. Some argue that the matrilineal and land tenure system is in accordance with <em>sharia </em>while the others argue otherwise. This study will focus on the discourse beyond the epistemic claim made by the disputing groups. This paper argues that the mix of ideological, political and economic interests play a significant role behind the struggle for control of the religious discourse, particularly related to the matrilineal and the land tenure system in the Minangkabau post <em>reformasi </em>era.</p><p class="ABSTRAK">Sejak pelaksanaan undang-undang otonomi daerah di Indonesia, banyak terbentuk undang-undang yang terinspirasi dari hukum syariah dan telah diterapkan di wilayah Provinsi Sumatera Barat. Terlebih, beberapa kelompok masyarakat Minangkabau sebagai etnis asli provinsi tersebut, bersikeras dalam hal penghapusan budaya matrilineal dan sistem kepemilikan tanah, yang mereka percaya tidak sesuai dengan syariah. Selama ratusan tahun, etnis Minangkabau terkenal sebagai salah satu masyarakat matrilineal terbesar di dunia, demikian pula pemberian warisan tanah dan kepemilikan lahan atau bangunan diturunkan sesuai dengan prinsip matrilineal tersebut. Sebagai akibatnya timbul konflik dua kubu dalam masyarakat adat yang sama kuat. Aspek yang paling menarik untuk dianalisis adalah kenyataan bahwa kelompok yang bersengketa itu menggunakan syariah untuk melegitimasi pandang mereka masing-masing. Sebagian kelompok berpendapat bahwa sistem kepemilikan matrilineal dan tanah adalah sesuai dengan syariah sementara yang lain berpendapat sebaliknya. Studi ini akan fokus pada wacana klaim epistemologis yang dibuat oleh kelompok-kelompok yang bersengketa. Tulisan ini berpendapat bahwa campuran kepentingan ideologi politik dan ekonomi memiliiki peran penting di balik perjuangan untuk mengendalikan wacana keagamaan, terutama berkaitan dengan matrilineal dan sistem kepemilikan tanah di Minangkabau pada era pasca reformasi.</p>

Arsitektur melayu memiliki tipologi yang sangat banyak, diantaranya rumah melayu Limas, rumah Lontiak, rumah Begonjong, rumah beratap Layar dan Bersayap, rumah Melayu Peranakan (campuran etnis China), serta beberapa tipikal rumah melayu lainnya. Selain memiliki 4 (empat) ruangan yaitu selasar, rumah induk, telo dan penanggah, rumah melayu juga memiliki ornamen yang terdapat pada atap lisplank dan dinding serta tiang rumah. Salah satu rumah tradisional yang ada di kabupaten Kampar yaitu Rumah Lontiok (Lentik) Melayu Majo. Tulisan ini mengidentifikasi dan mendokumentasikan rumah ini sebagai salah satu bangunan melayu yang perlu dijaga dan dilestarikan. Metode penelitian kualitatif dengan pendekatan studi kasus digunakan dalam penelitian ini dikarenakan objek penelitian yang sudah hilang dimakan usia. Teori tentang arsitektur Melayu dan ornamen bangunan Melayu sebagai background knowledge dengan didukung informasi yang diperoleh dari literatur dan data dilapangan serta pelaku kegiatan dalam lingkup penelitian. Pengolahan dan analisis data dilanjutkan dengan mengevaluasi dan membuat sketsa dan penggambaran ulang, kemudian diakhiri dengan penyusunan hasil temuan lapangan. Secara umum rumah ini dibagi kedalam 2 (dua) masa bangunan, bagian pertama yaitu rumah induk, dan yang kedua yaitu dapur, terdapat penghubung antara rumah induk dan dapur. Rumah melayu Majo merupakan bangunan bertipologi panggung dengan ciri khas atap Lontiak. Ornamen yang pertama kali terlihat pada rumah ini adalah Selembayung atau Tanduk Buang, terdapat pula ornamen seperti tombak terhunus yang disebut tombak-tombak begitu juga dengan sayap layang-layang yang terletak pada keempat sudut atap. Bermacam jenis ukiran juga terdapat pada setiap sudut bangunan ini.Kata-kata Kunci: Arsitektur Melayu, Kampar, Riau, Rumah Lontiak, UkiranMALAY ARCHITECTURE: IDENTIFICATION MALAY LONTIAK HOUSE OF KAMPAR MAJO TRIBEMalay architecture has a lot of typologies in roof forms, such as Limas, Lontiak, Begonjong, Layar and Sayap, Peranakan (a mixture of ethnic Chinese), and several other typical Malay houses. One of the traditional houses in Kampar regency is the Lontiok (Lentik) Melayu Majo house which was built involving the wider community and traditional ceremonies. This paper identifies and documents this house as one of the Malay buildings that need to be preserved. The research method used is a qualitative research method with a case study approach. The theory of Malay architecture and ornaments as background knowledge is supported by information obtained from the literature, field data, and activity actors within the scope of research. Processing and analysis data is continued by evaluating, sketching, and re-drawing, then ending with the preparation of field findings. In general, this house is divided into 2 (two) building part, the first line is the main house, and the second building mass is the kitchen, there is a connection between the main house and the kitchen. Majo Melayu House is a stage building with the characteristic of Lontiak roof. The ornaments that were first seen in this house is Selembayung or Tanduk Buang; there were also ornaments such as unsheathed spears called Tombak-tombak and Sayap Layang-layang on the four corners of the roof. Various types of carvings are found in every segment of this building.Keywords: Malay Architecture, Kampar, Riau, Lontiak House, CarvingREFERENCESCreswell, John W. (1998). Qualitative Inquiry and Research Design: Choosing Among Five Tradition. SAGE Publications, London.Efendi, Tenas. (2007). “Bangunan Tradisional Melayu dan Nilai Budaya Melayu” dalam Heddy Shri Ahimsa-Putra (Ed). Masyarakat Melayu dan Budaya Melayu dalam Perubahan. Hal. 597-626. Adicitra Karya Nusa, Yogyakarta.Efendi, Tenas. (2014). Rumah, An Ode to the Malay House. Areca Books, Penang.Faisal, Gun. (2017). Transformasi Identitas Arsitektur Vernakular Pesisir: Tinjauan Kasus Permukiman Suku Akit Di Pulau Rupat, Proseding Seminar Nasional II Arsitektur USU. Medan: Universitas Sumatera Utara.Firzal, Yohannes. (2015). Reconstructing Socio-Cultural Identity: Malay Culture and Architecture in Pekanbaru, Indonesia, Ph.D. dissertation, Newcastle University, Newcastle.Husny, M. L. (1976). Bentuk Rumah Tradisi Melayu. B.P. Husni, Medan.J. K. Shireen, A. M. Nor Hanita and N. M. Nawawi. (2017). The Resilience of Tradition: Malay Allusions in Contemporary Architecture. Areca Books, Penang.Moleong, Lexy J. (2011). Metode Penelitian Kualitatif. Remaja Rosdakarya, Bandung.Mudra, Mahyudin Al. (2004). Rumah Melayu: Memangku Adat Menjemput Zaman. Adi Cita Karya Nusa, Yogyakarta.Nazuki, Siti Najwa dan Kamarudin, Zumahiran. (2017). Techniques of wood carving applied in the architectural elements of malay vernacular buildings. Journal of Built Environment, Technology and Engineering Vol. 2, Hal. 198-202.Rashid, Mohd Sabrizaa B. Abd. (2017). Rumah Kutai: Documentation of Memories. Institut Darul Ridzuan, Malaysia.Rumiawati, Asnah dan Prasetyo, Yuri Hermawan. (2013). “Identification Typology of Architecture Traditional Malay Houses in Langkat District and Its Changes”. Jurnal Permukiman, Vol. 8, No. 2, Hal. 78-88.Wahyuningsih dan Abu, R. (1986). Arstektur Traditional Daerah Riau. Depdikbud Provinsi Riau, Pekanbaru.Waterson, Rexona. (1997). The Living House: An Anthropology of Architecture in South-East Asia. Thames and Hudson, London.Yuan, L.J. (1987). The Malay House: Rediscovering Malaysia's Indigenous Shelter System. Institut Masyarakat, Pulau Pinang, Malaysia.Zain, Zairin dan Fajar, Indra Wahyu. (2014). “Disain Struktural Dalam Perspektif Kearifan Lokal (Local Wisdom Perspective) pada Rumah Tradisional Melayu di Kota Sambas Kalimantan Barat”. Langkau Betang, Vol. 1, No. 2, Hal. 17-29.Zain, Zairin. (2017). “Identifikasi Pola Struktur Rumah Tinggal, Studi Kasus: Arsitektur Tradisional Melayu Di Kota Pontianak”. Langkau Betang, Vol. 4, No. 1, Hal. 44-66.

Conflict is one of the social phenomena that continues to exist in human life. Conflict usually comes from several aspects such as social change, differences in authority (authority), differences in interests and cultural differences. Because Indonesia is a very diverse country of pluralism it is a variety of ethnic and ethnic diversity. Such diversity and diversity can lead to ethnic conflict. Simply put, this article will analyze the causes of conflict between ethnic Dayak and Madura in West Kalimantan, especially in Samalantan sub-district, how the impact will be caused by the conflict between Dayak ethnic with Madura in Samalantan, and also the attitude or action of the government to the conflict. In writing this scientific paper the author uses the method of literature study that comes from books or various articles that according to the author can support this writing. And based on the author’s analysis of the conflict between Dayak ethnic with Madura in Samalantan. Apparently the conflict in Samalantan has happened more than ten times, can not be added with certainty. The background of the conflict occurred because of the lack of government role in providing information to the Madura who will migrate to the island of Borneo about the customs, culture, and things that are not liked by the Dayaks when incoming by ethnic immigrants. The government's action to resolve the conflict is to facilitate the meeting between the two Dayak ethnic groups with Madura. But the impact of the conflict is certainly there are positive and negative, the positive Madurese become independent, and the Dayak negatively arise casualties. Konflik merupakan salah satu fenomena sosial yang terus ada dalam kehidupan manusia. Konflik biasanya bersumber dari beberapa aspek seperti adanya perubahan sosial, perbedaan kewenangan (otoritas),perbedaan kepentingan dan perbedaan kultural. Karena indonesia merupakan sebuah negara yang sangat majemuk dari kemajemukan itu adalah adanya berbagai keragaman etnis dan suku bangsa. Dari keberagaman dan perbedaan tersebut dapat menimbulkan terjadinya konflik etnis. Secara sederhana, tulisan ini akan menganalisa penyebab terjadinya konflik antara etnis dayak dan madura di kalimantan barat khususnya di kecamatan samalantan, bagaimana dampak yang akan ditimbulkan dari konflik antar etnis Dayak dengan Madura di Samalantan, serta bagaimana sikap ataupun tindakan pemerintah terhadap konflik tersebut. Dalam penulisan karya ilmiah ini penulis menggunakan metode studi pustaka yang bersumber dari buku-buku atau berbagai artikel yang menurut penulis dapat mendukung penulisan ini. Dan berdasarkan hasil analisa penulis terhadap konflik antar etnis Dayak dengan Madura di Samalantan. Ternyata konflik di Samalantan sudah terjadi lebih dari sepuluh kali, tidak bisa dijumlahkan dengan pasti. Adapun latar belakang dari konflik tersebut terjadi karena kurang adanya peran pemerintah dalam memberi informasi terhadap orang Madura yang akan bertransmigrasi ke pulau Kalimantan mengenai adat istiadat, budaya, serta hal-hal yang tidak disukai oleh orang-orang Dayak ketika di datangi oleh etnis pendatang. Tindakan pemerintah dalam mengatasi konflik adalah dengan memfasilitasi pertemuan antara kedua etnis Dayak dengan Madura. Tetapi dampak yang di timbulkan dari konflik itu tentu ada yang positif dan negatif, positifnya orang Madura menjadi mandiri, serta orang Dayak negatifnya timbul korban jiwa

Indonesia is a multiethnic country that protects its citizen to live in peace in every part of the republic of Indonesia as stated in UUD 1945 and UU No.39/1999. However, horizontal conflict is easily emerged as the accumulation of cultural diversities and social jealousy of local people towards outsiders economics achievement in their area. This study is done in July 2004 which means to find out the cause of horizontal conflict between Dayaks and Madurese and how to handled it.

Several bloody communal conflicts shook some areas in Indonesia from the late 1990s to early 2000s, including widespread violent conflicts in West and Central Kalimantan. Two groups, the Dayaks and the Malays, both asserting their status as indigenous ethnic groups, fought another ethnic group, migrants from Madura (the Madurese). The disturbances began in late February 2001 in Central Kalimantan. Thousands of Dayaks attacked the Madurese. There was violence and killing in almost all villages. The disturbances began in Sampit City and spread to Kuala Kapuas, Pangkalan Bun and Palangka Raya. More than 400 Madurese died and 80 000 people were forced to leave Kalimantan (Cahyono 2004: 47-48).

Border area studies has become extremely important since the state border creates tensions of sovereigntyand identity in relations between Indonesia and ten other neighboring countries. Border area cannotperceive as only a neutral area without any meanings as it becomes a mirror of the nation since it is theentrance for the coming of people and goods from other countries. The border area therefore is not onlya statement of the administrative line of the country that is influential for the sovereignty, but also ofthe cultural line to stress identity. This article shows that administrative-political border which dividesDayak Iban become two parts has also created the tension between state-society in the border area, as thenationalism has to face the distressed ethnic identities. Dual existence of the ethnic group is influential onthe maintenance of identity and nationalism of the border community, which shows a challenge to therole of the state. Moreover, the living condition of Dayak Iban in Badau is in contrast to the Dayak Ibanin Lubok Antu, which is more prosperous. The fact that the people in the border area live in scarcity,adversity, and inadequate has delegitimated the state existence that challenges the national identity. Thesituation has produced the fact that people of Badau perform three identities: as a border society (politics),as part of the Iban community (cultural), and as part of global society (economy). The findings sharpenFoote and Burke’s theory by presenting that identity is not only determined by the structural relations, butalso developed through contested process where the actors also produce meanings to state their existence.

Penelitian ini bertujuan untuk menguji dan menganalisis peran mediasi Stres Kerja pada pengaruh peran ganda terhadap Kinerja Karyawan studi penelitian pada karyawan PT. Bank Negara Indonesia cabang Pontianak Kalimantan Barat. Penelitian ini merupakan penelitian explanatory yaitu untuk mengetahui hubungan antara variabel-variabel berdasarkan sebab akibat. Explanatory research menjelaskan hubungan kausal antara variabel-variabel melalui pengujian hipotesis. Populasi dalam penelitian ini adalah seluruh karyawan perempuan yang bekerja di PT. Bank Negara Indonesia Cabang Pontianak. Jumlah sampel sebesar 100 responden dipilih dengan cara purposive sampling, adapun kriteria sampel, yaitu responden merupakan perempuan yang sudah menikah, memiliki suami dan anak, minimal berusia 25 tahun. Teknik pengolahan data menggunakan analisis path atau analisis jalur.Hasil penelitian membuktikan bahwa variabel Work-Family Conflict berpengaruh signifikan terhadap Stres Kerja, dan berpengaruh tidak signifikan terhadap variabel Kinerja Karyawan sedang variabel Family-Work Conflict berpengaruh tidak signifikan terhadap Stres Kerja tetapi berpengaruh signifikan terhadap variabel Kinerja Karyawan. Kemampuan variabel Work-Family Conflict, Family-Work Conflict terhadap Kinerja Karyawan melalui Stres Kerja sebesar 91,8% sedangkan sisanya sebesar 8,2% dipengaruhi oleh variabel lain yang tidak diteliti dalam penelitian ini. Kata Kunci : Work-Family Conflict, Family-Work Conflict, Stres Kerja, Kinerja Karyawan.DAFTAR PUSTAKAAustin, Melissa, A (2004). Association of apolipopretein A5 variants with LDL particle size and trigyceride in japanase americans. Biochimica Biophysica Acta, 1688.Andreas dan Wilson (2008). Patofisiologi : Konsep Penyakit. Edisi 5. Jakarta: EGCArikunto, S. (2002). 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Post-authoritarian Indonesia guaranteed the protection of Indegeneous People are accelerated on behalf of Indonesian Constitution UUD NRI 1945. Coherently, the Constitution obligated the government to emerged an effective and comprehensive regulation to protect traditional ethnic alongside their cultural rigjhts. As the consequences, state obligated all stakeholder included local government to reformulate legal platform as the implementation of UUD 1945 mandate. In the historical and political aspect, existence of in degeneous people is settled long time before the official declaration of state. Indegeneous people not only served as one of prequisite requirement of human rights implementation. However, based on historical context recognition of indegeneous people has been decreased recently. It is caused by the economic development that sometimes impacted the territorial of indegeneous people itself. Furthermore, the assimilation process of indegeneous people and “new-comer” citizen has limited the space for indegeneous people to conduct their ritual as cultural-religious community. The main puzzle to be elaborated in this research are how UUD 1945 maintain the constitutional protection to indegenous people. Secondly, how the implementation of constitutional protection over indegeneous people in Indonesia. This research suggested constructive advices to overcome the problem. Firstly, emerging recognition and protection over indegeneous people through sincronization of state and local government regulation. Secondly, this research urging the government to sttle a legal platform for conflict resolution among indegeneous people and between indegenous people and government.Keywords: Cultural rights, Constitutional protection, Indegeneous people

Tujuan dalam penelitian ini adalah untuk mengetahui Peran Komitmen organisasional yang terdiri dari komitment afektif, normative, dan kontinuan dan Kompensasi baik itu kompensasi finansial dan non-finansial terhadap Kepuasan kerja dengan moderasi Budaya organisasi sebagai variabel penguat atau memperlemah pada karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Sampel dalam penelitian ini adalah 200 orang karyawan dan data yang dapat di olah sebanyak 200 sampel. PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Data dianalisis menggunakan WrapPls 6.0 dan SPSS 16 untuk menguji Uji asumsi Normalitas dan Linieritas.Hasil penelitian ini menyimpulkan bahwa komitmen organisasi berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Kompensasi juag berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. 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