Local wisdom of sasaknese society as a model of conflict resolution

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Proceeding Book | 7^thAsian Academic Society International Conference | 12-14 November 2019 ISBN: 978-602-61265-5-9

Trinh Phuoc Nguyen^1*, Huynh Thanh Tien², Nguyen Thi Diem Hang³ ... 112 Seruput (Seawed Straw) as A Solution to Reduce Plastics Waste for Realize SDG’s In Indonesia Mohammad Fakhrul Ardiansyah ¹, Mochammad Syafrie Alamsyah², Febby Aulia³, Kyky Awinda Lukhy Sanjaya⁴ ... 121 Work Posture Analysis at The Spinning Department of Textile Industry using Rapid Upper Limb Assessment (RULA) Method

Reinny Patrisina^1*, Sri Widya Utami¹ ... 125 Factors that Influence Revenue-Based Financing in Islamic Banking in Indonesia

Sapari^* and Sutjipto Ngumar ... 131 The Role of Brand Image in The Relationship of Product Quality and Price Perceived on Purchasing Decisions for Oppo Smartphone Consumers

Niken Suyanti^1*) and Khuzaini² ... 140 Analysis of Service Quality With The Canoe Method Approach

Refrian Hadinata¹ andIkhsan Budi Riharjo^1* ... 145 Strengthening Agro-Marine Tourism for Foreign Visitors to Increase Regional Economic Growth of Aceh Province

Yayuk Eko Wahyuningsih1*, Jasman, J. Ma’ruf2, Alfizar2 , and T.Zulham2 ... 154

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The Analysis of Leading and Non-Leading Sectors The Economic Growth in Southwest Aceh

Witri Endang Lia¹*, Yayuk Eko Wahyuningsih¹, Yenny Ertik¹ ... 162 The Effect of Financial Compensation And Non-Financial Compensation for the Motivation and Performance of Employees in Private Clinics of Lumajang Regency

Emmy Ernawat¹, Suwitho²

... 170

Traditional Retail Development Model in Facing The Consumer Behavior Shifting

Suwitho¹ ... 175 Section 2 : Food Security (FS)

“Burlang”, Baby Porridge with Javanese Grasshoppers (Valanga Nigricornis) Extract Powder as A Weaning Food to Decrease Stunting Prevalence in Blora, Central Java, Indonesia

Putri Ramadhani A¹*, Harisma¹ ... 182 Effect of pulsed electric field treatments on melanosis and quality changes of Pacific white shrimp during refrigerated storage

Khursheed Ahmad Shiekh¹and Soottawat Benjakul², ... 189 Ageratum conyzoides : Alternative Pesticides for Glycine Maxx (L.) Pest (Spodoptera Litura F.) in Indonesia

Choirum Ayun¹^*, Dwi Mertin Kurniawati², and Moch. Taufiq Zulmanarif¹ ... 190 Farmer School in National Food Storage Area to Maintain Indonesia's Food Security

Aninditya Putri Prameswari¹^* ... 197 Impact of pulsed electric field pretreatment on yield and quality of lipid extracted from cephalothorax of Pacific white shrimp (Litopenaeus vannamei) by ultrasound assisted process

Saqib Gulzar¹and Soottawat Benjakul¹^* ... 201 Peanut (Arachis hypogaea L.) Yield and Its Components as Affected by Lime and Rice Husk Ash in An Phu Soils, An Giang, Viet Nam

Nguyen Van Chuong¹*, Trang Kien Bush², Pham Van Liem³ ... 202 Rice Cultivation and Soil Properties as Affected by Alternative Wetting and Drying Irrigation in Chau Thanh, An Giang Province

Nguyen Van Chuong¹^*, Nguyen Anh Tu² ... 209 The Existence of BULOG Public Corporation in Increasing Food Security in Indonesia

Ahmad Nabhan*, Bhismoko Wahyudiono, Bagas Isnomo ... 216 An Utilization of Carrot Tuber Juice (Daucus carota L.) to Increase Average Daily Gain in Broiler Chickens: Reinventing Food Security Through Chicken Livestock

Widya Paramita L.¹, Venri Novryantoro²*,Maylendah Larasati Wibowo², Aditya Tri Ananda² ... 223

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The Study on Agricultural Export Trade to China thought R3A Road the Case of Phulae Pineapple Nutdhavuth Meechaiyo ^1*and Jian Guo ¹ ... 227 Breadfruit (Astocarpus altilis) Noodle as a Local Food for Improving Food Diversification in Indonesia

Sofia Rizki Aulia1, Siti Ayuningtyas Heriyadi1*, and Desti Maharani1 ... 235 Synergy of Government and Society in Maximizing Food Security in Indonesia

Aryana Sekar Widyaningsih^1*, Nurul Andriyani ² ... 242 Section 3 : Human and Community Development (HCD)

Applying The Kanter Empowerment Theory To Improve Organizational Commitment

Suhermin ... 246 The Effect of Salam Leaf (Syzygium polyanthum Wight) Decoction to Reduce Uric Acid Levels in Humans' Blood: An Attempt to Globalize Traditional Medicine

Nisa Qurrota A'yun¹, Nita Puspita Sari², and Rizqi Supramulyana Putra³ ... 253 Woman Empowerment Model Based Physalis angulata L. to Fight Poverty in Rural Area

Danniary Ismail Faronny^1,*, Choirum Ayun²,Moch.Alawy Syaiful Anam³,Nur Laili Madarina⁴ ... 257 Building Local Wisdom Identity Through Panas Pela in Molucas

Laillatus Sholikhah Usta’adza^1*, Nur Lailiya Hartanti^1*, and Anestasya Nur Azizah^2* ... 265 Ngudang as Folklore: Parenting Model Based on Javanese Local Wisdom

Dian Agustin^1,*, Soffya Ranti Mahmudah¹, Fitra Riyanto², and Aditya Putra Pratama Santosa² ... 269 Challenges and Solutions for Poverty Reduction Feminization Program (PFK) as Gender-Based Sustainable Economic Development Efforts in East Java

Zulfi Dyah Wardani1,*, Tegar Dimas Wimanjaya2, Retno Cahyaningsih3 ... 276 Pencak Macan: Unique Tradition in Marriage as An Effort to Develop Community Morals Through The Tourism Village

Zulfiatul Inayah*, Mohammad Masruddin Firdiyansyah, Yuriza Ayu Listadiana ... 282 Tedung E Beddhih: The Tradition of Sleeping on The Sand as A Potential Health-Tourism Based on Sumenep Local Wisdom

Nilna Maulida*, Maratus Sholikhah, Fitria Damayanti N. M., and Erza Meliana Putri ... 289 Surabaya’s Travelling Funfair : Local Wisdom Resistance of Urban Citizen as a Sustainable Development of Cities and Communities

Muhammad Fuad Izzatulfikri^1,*, Dwika Muzakky Anan Taturia¹,and Savira Auril² ... 297 Rural Tourism as A Solution for Urbanization Issue in Theera of Globalization: A Case Study at The Osing Tribe Ofkemiren Village Banyuwangi

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Sabilil Wafa Wardana^1,*, Fariz Ilham Rosyidi², Dyta Septiyatik³ ... 303 The Effect of Small Group Discussion About The Treatment of Leprosy Patients Towards Family Supports

Ayu Oktaviana Putri^1,*, Binarti Dwi W², and Moch. Achwandi² ... 309 Bondev-Bc: Crew-Sent Village Business Through Development of Local Potentials to Improve The Value of Sell and Existence of Banana Fruit in Ngambon District, Indonesia

Moch Faizal Rachmadi^1*, Amanah¹ ... 316 Identification of Diuretic Chemical Compound in Palmyra Palm (Borassus flabellifer) to Cure Kidney Stone Disease Which Commonly Happen in Tuban

AliffaYusti Sadila^1*, Ummi Zubaidah¹, and Widyah Puspitasari¹ ... 321 ELMOS “Elderly Health Monitor System” as An Android Smartphone-Based Elderly Health Monitor Service

Choirul Anam^1*, Rastono² ... 329 Relationship Between Intensity of Using Social Media and Interpersonal Communication Skills in Guidance Counseling Student at Semarang State University

Khorido Hidayat^1*, Ryan Aditya Pratama¹ ... 339 Optimization of Demographic Bonus Through Smoking Danger Communities to Realize Healthy Generation

Dwi Putriana Naibaho^1*, Darorie Noor Ubaidillah² ... 342 An Analysis of The Effects of Maternal Characteristics on Toddler Nutritional Status in Melati I Posyandu North Bekasi

Dhiana Rachmawati¹, Jaslis Ilyas² ... 347 The Factor Risk of Obesity to Asthma And Intervention Study of Treatment Technique: A Systemic Review

Febrina Yolanda*, Jaslis Ilyas ... 353 Development of Inquiry-Oriented Learning Devices to Enhance Critical Thinking and Collaboration Skills of Senior High School Students

Mamik Suparmi^1*, Suwitho¹... 364 The Intervention of Acbt (Active Cycle of Breathing Technique) Exercise Combined With Aromatherapy Mentha Piperita L. as A Complementary Therapy to Patient With Pulmonary TB (Tuberculosis) in Agroindustry Sector: A Literature Review

Lutfian^1*and Fikri Haikal Akbar² ... 368 The Mediating Role of Satisfaction on the Relationship Between Perceived Institutional and Functional Image on Student Retention

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Riza Bahtiar Sulistyan^1,*and Budiyanto² ... 377 Social Interaction in Batak Tribe Students and their Relationship to Develop Psychological Well- Being

Ferianti^1*, Shania Dea Soputan¹ ... 382 What Is The Most Effective Intervention to Improve Medication Adherence Among Type 2 Diabetics? : A Systematic Review

Nadia Putri Maretta ^1,* and Prastuti Soewondo² ... 388 Pringsang Chips as an Innovation of Solid Waste Tofu in Bilasundung Area, Paok Motong Village, East Lombok Regency

Siti Rahajeng N. H.1,* ... 399 Optimization of Dana Desa Through Blockchain Technology

Arie Aviana^1*and Andre Novian Megantara¹ ... 405 Some Factors Affecting The Intention of Self-Studying’ Students of An Giang University

Nguyen Phuong Thao^1,*, Nguyen Thi Diem Hang^2,* ... 410 Effective English Language Teaching Strategy for Vocational Education

Boni Saputra^1,*, Rionaldi ¹ ... 415 The Evolution of Social Entrepreneurship in Thailand

Khanh-Minh A. Le^1,* ... 419 Traditional Crafts and Rural Economic Development: Case Study of Traditional Rural Handicraft Industry in Yunnan

Liu Ling Tong^1,* ... 427

”Festival Ubi Gajah” Programs As an Efforts to Improve The Local Economy to Great Sustainable Development Goals 2030 in Gajah Village Ponorogo

Adellia, Permatasari^1*, Christin Panjaitan¹, Annisa Destiani¹, Siti Sulikhah² ... 434 Aquaponic Based on Community Development to Increase Villagers’ Economy and Reduce

Stunting Incidents at Jelbuk Village, Jember

Indria Dwi Saraswati¹, Anugrah Lintang Indrawati^1,Nida Luthfina¹, Shofiyah Salma Farumi² ... 438 Potential Use of Student’s Travel Pattern for Integrated Transportation System Planning in Yogyakarta

Ahmad Priyo Sambodo^1*, Dian Wahyu Utami² ... 442 Community Participation to Support Conservation-Based Tourism Culture Result of Sugar Factory of Banjaratma in Brebes, Indonesia

Arfan Habibi¹ ... 448

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The Role of Blockholders on Dividends Policy of Indonesian Public Listed Companies

Abdul Azis Safii^{1 *)} and Nur Fadjrih Asyik²... 454 A Case Study: Institutional Factors Affecting Lecturers’ Research Engagement in A University in Mekong Delta Region, Vietnam

Huynh Thanh Tien, ^,*, Nguyen Thanh Hai, , Huynh Thanh Viet, ... 459 Cyber Bullying and Legal Protection Rights in Indonesia

Fitri Noer Janah, Fina Idamatus Silmi ... 470 The Archipelago Regional Government Policy Reformulation in Indonesia

Oksep Adhayanto^1,*, Agus Sutikno², Irman¹, and Nurhasanah³ ... 481

Study Program Acreditation: Importance and Performance

Amrun Rosyid^1,* and Ikhsan Budi Riharjo¹ ... 488 GANCANG ARON : Public Service Innovation as an Effort to Improve Health Services in Blambangan Regional General Hospital

Rafi Riyanto^1,*, Nur Alif¹, Fiyan A², and Pandu W¹ ... 492 Environmental Protection and Management Policy for Customary Law Community in The Perspective of Human Rights

Mardiansyah¹, Wahdania Suardi² ... 497 Section 4 : Human Rights and Democracy (HRD)

Diversity of Views on The Inequality of Men’s Power Relations Over Women in The Practice of Polygamy in Indonesia

Kahfi Adlan Hafiz¹, Intan Lestari^2* ... 502 The Implementation of Feminist Values in Srikandi (Woman Figure on Wayang Story) : A Concept to Develop Gender Equality in Java, Indonesia

Nikmatus Sholikhah¹, Ainun Masruroh² ... 510 Media and The Religious Intolerance: A Framing Analysis of The Religious Intolerance in The Special Region of Yogyakarta Province, Indonesia

Inez Christyastuti Hapsari¹, Eriyanto² ... 515 Local Wisdom of Sasaknese Society as A Model of Conflict Resolution

Muhammad Harfin Zuhdi¹ ... 521 Democracy: Indigenous People as Victims of Development

Nu'ifatus Sadiyah¹ and Isrotin Chasanah¹ ... 528

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An Overview of Cham Islam in An Giang Vietnam

Vo Van Thang¹, Nguyen Thi Ngoc Tho² and Nguyen Thi Dung³ ... 536 Pro Cons The Policy of Involvement of Foreign Airlines in Indonesia Domestic Flights Routes (International and National Law Perspectives)

Indirwan¹, Muhammad Bintang Pratama¹, and Rizal Irvan Amin¹... 542 Race to The Bottom: Sweatshop Industry Existence in Bangladesh and Its Impact on Social Cultural Natasya Rahma¹ and Anis Fitria Rakhmawati² ... 548 SLUMPING (Slum Mapping) as An Implementation of Innovative Platform to Help Government and Humanitarian Groups Log Various Slum Area

Fia Rusmiyanti¹ ... 553

Section 5 : Sustainable Energy and Natural Resources (SENR)

Life Cycle Assessment of Organic Rankine Cycle for Low-Environmental Working Fluid

Latthaphonh Kythavone, Wassamol Lerdjaturanon and Nattaporn Chaiyat* ... 568 Life Cycle Assessment of A Small-Scale Incinerator Combined with Heating Production

Chaithawat Kaewmueang¹, Ronnachart Munsin² and Nattaporn Chaiyat^1* ... 582 Use of Physical Characteristic Data for Landuse Planning in Agriculture Activities: Conceptual Design

Ahmad Priyo Sambodo^1*, Yoesep Budianto², Rusma Prima Rokhmaningtyas³, Muhammad Geyn Noveberian⁴ . ..595 Processing of Jakarta’s Plastic Waste to Gasoline with Catalytic Fluidized Bed Pyrolysis

Zoealya Nabila Zafra¹,Nusatio Edwin Wirya¹, Felicia Shelly^1,*, and Kafi Adi Prasetya¹ ... 600 Development of Sustainable Solid Waste Management System of Air Manis Tourism Area for Supporting Sustainable Tourism in Padang City, West Sumatra, Indonesia

Rizki Aziz^1,*, Yenni Ruslinda¹, Novis Oktavianus¹ ... 611 Indonesia Efforts in Accelerating Orangutan Repatriation from Thailand to Conserve from Illegal Trading (Repatriation Between 2004-2017)

Muhammad Sabilal Muhajirin¹ ... 617 Selection Working Fluid of An Organic Rankine Cycle for Low-temperature Heat Source

Theppasit Yatsunthea¹, Ronnachart Munsin² and Nattaporn Chaiyat¹* ... 621 Air Kita : An Enlightenment and Solution

Bagas Satya Pradipta^1*, Anxy Yudhatama Ghozuan¹, and Ovelia Verninda Salma Asifa¹ ... 631

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0 | Proceeding Book 7th Asian Academic Society International Conference 2019 ISBN: 978-602-61265-5-9

PREFACE

The Indonesian Ambassador for the Kingdom of Thailand

It is my privilege to welcome you to this high level conference: the 7th ASIAN Academic Society International Conference: Asia towards the 2030 Sustainable Development Goals: A transformation between local wisdom and globalizatin. I want to congratulate the Indonesian Students Association in Thailand, particularly the Indonesian team in Prince of Songkla University as a whole for taking the initiative to organize this conference dedicated to the advanced academic and research that are nowadays increasingly important, as are the awareness on global sustainable development. I also would like to thank to Prince of Songkla University as they have supported this event from the beginning. I am proud to be a part of Prince of Songkla University, which has many collaborations and MoU with many institutions in Indonesia.

Hopefully there will be many international activities Prince of Songkla University and Indonesia institutions in the future. The Embassy of Republic of Indonesia in Bangkok is a place for Indonesian citizens and students that always encourages our people to contribute their potential abilities and capabilities for Indonesian existence around the world. I would like to thank, especially, everyone who has contributed in one way or another to the organization and success of this conference. We are also grateful to all of the participants who have gathered here today for this historical and valuable event. The 7th ASIAN Academic Society International Conference is one of the Indonesian movements to develop the academic and research field. It is not only a matter reserved for developing regions alone, but it is also an objective shared by all countries, especially Indonesia and Thailand as it is a collective global effort to deal with globalization. For 7 years, the Embassy of Republic of Indonesia, associated with Indonesian Student Association in Thailand and Universities in Thailand have committed efforts to create this event as the manifest of urgency education progress. Through this event, we, together, consider that the matter occurring today, is caused by human resources. Through this event also, we will be gaining a platform for sharing best practices and lessons learnt from ongoing efforts. Later today, we will listen to the keynote speaker and the guest speakers on goals of asia towards fulfilling UN- designed sustainable development goals. I am perceived confidently that this conference will provide positive influence and contribute to develop the academic field. I look forward to the interesting deliberations that will take place here and wish you all a very successful conference.

Thank you for your kind attention H.E. Mr. Ahmad Rusdi

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PREFACE

Consul of the Republic of Indonesia in Songkhla

In order to achieve the United Nations 2030 Agenda for Sustainable Development Goals (SDGs), nations need to strengthen its effort to attain the 17 Global Goals adopted by all United Nations Member States.

As SDGs is set as the guide to tackle the world’s most pressing challenges on a wide range of complex social, economic, and environmental challenges, will require all elements of societies to participate in overcoming the challenges. A world that is more closely connected through globalization can be helpful to achieve the SDGs. However, globalization also poses challenges for nations, such as unregulated trade exploits poor environmental and social standards globally, widening inequalities and social polarization. Hence, to overcome these challenges may require the preservation of local wisdom that can support nations to attain the SDGs, which will be discussed at the 7^thAsian Academic Society International Conference (AASIC).

As Head of Mission of the Consulate of the Republic of Indonesia in Songkhla, I welcome the initiative of Permitha (Indonesian Student Association in Thailand) to hold the 7^th AASIC as a platform of academic responsibility for students and young generations for the advancement of research and implementation towards achieving the SDGs in the Asian region.

This initiative is a form of positive contribution to the world of education which I believe needs to be preserved.

I am looking forward that the 7^th AASIC will be a triangular exchange for exchanging views and knowledge, conducting in-depth discussions and testing the hypotheses that will bring us closer towards achieving the 2030 Agenda.

Sincerely

Mr. Fachry Sulaiman

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PREFACE

Vice President for International Affairs

The Sustainable Development Goals (SDGs) are now one of the most significant issues among global citizens to be considered and to take action about, in order to achieve a more sustainable future in several vital matters for mankind, such as human and community development, food security, sustainable energy and natural resources, economic, industry and innovation, and human rights and democracy. Prince of Songkla University, as one of the Thai leading universities, also involves on these matters and strongly encourages and supports PSU faculty and staff to apply their role and expertise for further developments locally, nationally and internationally.

As one of the supporters of the 7th Asian Academic Society International Conference (AASIC) titled “Asia Towards the 2030 Sustainable Development Goals, A Transformation between Local Wisdom and Globalization” and arranged by the Overseas Indonesian Student Association in Thailand (PERMITHA), we are confident that this valuable event will be a great opportunity for all participants to share knowledge, experiences, and most importantly, to establish valuable networks of Asian citizens to drive the SDGs from the local wisdom to the global arena.

Best Regards,

Asst. Prof. Dr. Thakerng Wongsirichot

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PREFACE Chair Person

Over the years, Asian Academic Society International Conference (AASIC) has provide media for academicians, researchers and professionals all over Asia to meet and to build pleasant environment for knowledge exchange in order to nurture the development of science and technology in the world. It is our pleasure to carry on its legacy by organizing the 7th AASIC.

Initiated by Overseas Indonesian Students Association in Thailand (PERMITHA), the responsibilities of its seventh year agenda has been passed on to Overseas Indonesian Student Association in Thailand chapter Prince of Songkla University (PERMITHA PSU) along with our dearest home institution Prince of Songkla University. This agenda also been supported by Indonesian Embassy for The Kingdom of Thailand and Consulate of the Republic Indonesia in Songkhla, which we would like to send our immense gratitude for all the kind assistance. In this year, on purpose of answering growing issues on sustainable development, the grand theme of Asia towards the 2030 Sustainable Development Goals (SDGs): A transformation between local wisdom and globalization has been chosen as an objective to be discussed. Ninety-four well- qualified papers will be presented in 2 days timeline covering issues on food security, sustainable energy and natural resources, economic and industrial innovation, human community development and human rights and democracy as a sub-theme adapted from the 17 SDGs points designed by the United Nations. The A-list keynote speakers will also give a profound speech in regard to the topic based on their field of expertise. The last day of agenda will be filled with site tour around enchanting Songkhla city to provide participants not only knowledge to be kept but also memories to be cherished. Hopefully this event will bring out a great output from all the participants to make the most benefit out of it.

Best Regards,

Khoiria Nur Atika Putri

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521 | Proceeding Book 7th Asian Academic Society International Conference 2019 Muhammad Harfin Zuhdi¹

Email: [email protected]

Abstract

The aim of this study is to examine local wisdom as a model for managing conflicts by elaborating extensively on some of the values, policies and wisdom of the Sasak tribe as reflected in the concept of krama, sesenggak, perteke and lelaqaq.The method used in this study is qualitative method. The data are obtained from the review books, papers and in- depth interview with traditional and religious leaders. The results of this study indicate that the various attempts to manage the conflicts that have been done by the government just seemed to solve the conflict, have not led to sustainable conflict transformation efforts.

Consequently, even though the conflict seemed to have disappeared, but the same potential conflicts could arise in the future. The conflict can be managed holistically and even could become a positive energy to the community through the willingness of the various local actors and utilization of the local wisdom.

Keywords: local wisdom, conflict, conflict management, sasak tribe, holistic 1. Introduction

Lombok island inhabited by a number of tribes with different cultures, religions, races, and groups (Telle, 2016). These differences can have positive impacts for the development of local communities, but it can also be negative, as they may contribute to triggering conflict as described by Abidin (2014) in his writing.

During this time, Lombok is known as a safe and comfortable island to be occupied, thus becoming the prima donna of national and international tourist destinations (Nashuddin, 2016). However, in the last two decades, the reality of Indonesia’s harmony is often torn apart by a series of violent conflicts that rampant in various regions like the conflicts in Purwakarta (early November 1995), Pekalongan (end of November 1995); Tasikmalaya (September 1996); Situbondo (October 1996); Rengasdengklok (January 1997);

Temanggung and Jepara(April 1997); Pontianak (April 1997); Banjarmasin (May 1997); Ende in Flores and Subang (Agustus 1997)³⁸. The same thing happens in Lombok, West Nusa Tenggara province (Natsir, 2017; Zada, 2008)³⁹. In addition to causing many casualties, the conflict also resulted in a tremendous social impact. These communal conflicts not only could greatly disrupt national stability but also could threaten national integration.

In the case of West Nusa Tenggara, the phenomenon of violent conflict has shown its intensity, either in the form of horizontal conflicts between citizens, conflicts of a religious denominations with the surrounding community, and that is still fresh in people's minds is what happened in the pesantren Umar bin Khattab (UBK) in Bima (Nisa’, 2011). In addition, the phenomena of the seeds of radical religious understanding the potential for communal conflict are still entrenched in a number of places on Lombok, such as the conflict of Monjok versus KarangTaliwang, Ketare versus Tanaq Awu Central Lombok, and Karang Genteng versus Petemon in Mataram (Philona 2017; Resmini & Sakban 2017).

The Social conflicts have caused social depression, traumatic, desire for revenge, and strengthened the phenomenon of social tension, cultural disintegration and low social trust phenomenon to the government and society groups (Marzali, 2003).

It is certainly not expected to reoccur, therefore it takes a form of preventive efforts to avoid repetition, as well as handling the problems that arise proportionally, especially with local wisdom approach. This paper

38 Jajat Burhanuddin dan Arif Subhan, eds.,Sistem Siaga Dini terhadap Kerusuhan Sosial, (Jakarta: Balitbang Agama Depag RI dan PPIM, 2000), h. 3.

39 In addition to the January 2000 riots known for the "case of 171," violent riots in Lombok often adorned the mass media. Inter-village wars, such as those occurring in Central Lombok Ketare and Karang Genteng Mataram are some examples of mass riots which are still frequently occurring.

Local Wisdom of Sasaknese Society as A Model of Conflict Resolution

1Department of Falak and Astronomy, Faculty of Shariah, Universitas Islam Negeri Mataram, 83125, West Nusa Tenggara Indonesia

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522 | Proceeding Book 7th Asian Academic Society International Conference 2019

discusses the importance, the reason and the practical ways of integrating the local wisdom in the life of the Sasaknese people as a model for managing the various conflicts.

2. Material and Methods

This study employed a qualitative method with an analytic induction reasoning based on the data with continuous analysis the data were obtained from book review, papers and in- depth interview with traditional and religious leaders.

3. Result and Discussion

3.1 The Local Wisdom of the Sasaknese Tribe

The Sasaknese ethnic have known about the framework that became the life guidelines of the citizens.

The framework was known as Krama (etiquette). Conceptually, krama is a custom institution that oversees the local wisdom consisting of two kinds, namely krama as an institution and krama as a custom, the rules of social interaction (Ismail et.al, 2009). Ajikrama consists of the word aji which means value and krama which means holy and sometimes also interpreted as the region or the unity of the population in a region within a custom area. Thus, ajikrama as a symbol of custom means the sacred value of a social stratum of Sasaknese custom based on its customary territory. The following is the types of krama:

(1). Krama as institution consists of several sections, namely (Rejeki & Amin 2017) :

a. Krama banjar urip pati, a group of indigenous peoples whose members consist of residents in a village/hamlet or derived from several hamlets that every member of the group has a common vision and goals. The type of this krama includes karma banjar subak, karma banjar merariq, krama banjar mate, and karma banjar haji.

b. Krama gubuk, the form of krama that consists of the whole community in a Gubuk (hamlets and villages) without exception.

c. Krama desa, a village-level customary assembly, consists of Pemusungan (Customary Head), Interpreter (Village Assistant), Lang-Lang Village (Village Security Chief), District Attorney, Luput (Village Welfare Society), and Kiai.

(2). Krama as the rules of social interaction consists of several parts, namely:

a. Titi krama is a custom arranged by awig-awig (customary law) as a result of the agreement of all indigenous peoples. Violation of this krama will lead to social/moral sanctions. The violation forms such as Berjiran (be neighbors), and Nyangkok (stay at home girlfriend) (Wildan et al., 2016).

b. Basa krama (ethics in the language/speaking), is a manner, courtesy and custom order which is set in the awig-awig to be done with polite and orderly spoken and body languages, carried out in an orderly-tapsila manner. In Bahasa krama, there are several rules and grammar contained in the local wisdom of Sasaknese people, such as grammar, indit language, rangin language, proverb (Arzaki, 2011).

c. Aji krama, is the value of the customary community or the value of a person's social status or the dignity of a person related to customary rights in the community, both within the family and within the community of indigenous peoples in general (Kumbara 2008).

Arzaki (2011) describes, there are three categories of local wisdom form Sasaknese tribe, namely:

Firstly, the political and social sectors, local wisdom is reflected in the eleven kinds of "mutual" as the fraternal bond (silaturrahmi) of the Sasaknese people namely: (1) saling jot/perasak (give and deliver food each other); (2) saling pesilaq (invite each other to a family celebration); (3) saling belangarin (mutual martyrdom if there is a relative/friend who died); mourn each other if there is a relative/friend of the deceased); console each other when there is relative/friend of the deceased); (4) saling ayoin (visit each other ); (5) saling ajinan (mutual respect for differences, appreciate the advantages and disadvantages possessed by a particular person or group); (6) saling jangoq (visit each other if any of the friends are getting or experiencing a disaster); (7) saling bait (take each other in marriage customs- uptake ); (8) saling wales/bales (mutually reciprocate the good that ever happened because of the friendship,semubudi); (9) saling tembung/sapak(mutual greeting when meeting or meeting face to face and not distinguish tribe or religion); (10) saling saduq (trust each other in association and friendship) especially in building peranakan sasak sejati (true brotherhood) among sanak (Sasaknese people) nor

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batur luah (not Sasaknese people); as well as (11) saling ilingan/peringet (mutually reminding one another sincerely for the good in ensuring brotherhood)⁴⁰.

Secondly, in the field of trade and economy, there are three kinds of saling (mutual) as the practice of local wisdom, namely: saling peliwat (helping person who is going bankrupt or ruin in their business), mutually liliq/gentik (helping friends by paying their debts of dependents, and not incriminating them in the form of interest payable or other binding rules) and saling sangkul/sangkol/sangkon (mutual help by providing material assistance to relatives who are receiving disaster in the trade).

Thirdly, in the field of cultural customs, local wisdom reflected in saling tulung (a form of help in plowing and harrowing the fields of farmers); saling sero (help each other to prepare fields for planting); saling saur alap (help each other in cultivating the fields, for example ngekiskis/ngoma/ngome/, that is helping each other in weeding the grass using cutting tools and besesiru/besiru which mean work together to cultivate the fields, from planting seeds to harvest.

There are also the values of local wisdom in the community Sasaknese that have value significance and suitable to be applied in today's life as well as in the future, that is the values contained in the proverbs that are upheld firmly in daily life a glue in the social interaction. These proverbs in the Sasaknese community is termed Sesenggak.

Sesenggak contains the teachings and values of traditional wisdom, such as the doctrine of the Godhead, education, morals, law and so on. Some examples include:

a. Adeq te tao jauq aiq (in order we can bring water), meaning that in a heated dispute or quarrel, we should be able to become a cooler or a mediator.

b. Besual/besiaq cara anak kemidi, (arguing like the way of a showman), meaning we may argue, but we cannot hold a grudge.

c. Aiq meneng, tunjung tilah, empaq bau (the water remains clear, the lotus remains intact, the fish can be caught), meaning is when overcoming and resolve a dispute, we must strive to keep the atmosphere calm, people do not panic, society environment is not disturbed, and problems or disputes resolved peacefully.

d. Banteng belage jerami rebaq, (The bull that clashed in the middle of rice fields causing the hay to fall and break), meaning is a conflict that occurs between two leaders will lead to misery and suffering for the people. This is compared with the events when the bull, cow, or buffalo are clashing in the middle of a newly harvested field, then the state of the straw which originally stood irregularly be collapsed, falling aimlessly due to the battle bull.

Based on the description of the krama and sesenggak, there are ten elements or components of the values reflected in the local wisdom of Sasaknese, namely: (i) Faith in God; (ii) Tolerance; (iii) Cooperation with others; (iv) Respect the others opinions; (v) Understand and accept culture in society;

(vi) Thinking critically and systematically; (vii) Non-violent conflict resolution; (viii) Willingness to change lifestyles and consumptive habits; (ix) Sensitive to the difficulties of others; and (x) Willpower and ability to participate in social life⁴¹.

Consequently, the implementation of the local wisdom of the Sasaknese tribe which, since the past, contained noble values in the social life system, still has relevance and significance to be used as the spirit of new values in the present context.

3.2 Local Wisdom-Based Conflict Management Model

According to Moendardjito, elements of the local culture has potential as a local genius because it has been tested that can survive until now. The characteristics are able to withstand the influence of foreign cultures and have the ability to accommodate the elements of foreign cultures (Ayatrohaedi, 1986).

When there are many conflicts, there will be various theories of conflict resolution. However, the implementation is not easy because of various factors and variables.

Local custom is expected to realize the resolution of the conflict can be accepted peacefully by all groups in a long time. Tradition and local wisdom that still exists and applies in the community has the potential to encourage the desire to live in harmony and peace. This is due to local tradition wisdom essentially teaches peace with each other, the environment, and God (Sriyanto, 2012). The approach of

40 Interview with Sasak indigenous leaders, JalaluddinArzaki, October 19, 2014.

41 Interview with Sasak indigenous leaders, Jalaluddin Arzaki, 19 October 2014.

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local wisdom is very appropriate in solving the conflict because it has been entrenched in society, also still has a sacred value and not only a mere profane oriented.

In the context of the Sasaknese community in Lombok, Islam is the ultimate reference and ideological lens in understanding and evaluating change. Islam has a very important role in dealing with changes and external forces perceived as a threat to their social life. Islam is a very dominant religion on the island of Lombok, which plays an important role as the guardian of the values of local wisdom that developed in the community (Nashuddin, 2016; Telle, 2016).

The attitude adopted by the Sasaknese community at least also reflects the advice of the parents, which can be summarized in the following phrases:

Solah mum gaweq, solah eam daet, bayoq mum gaweq bayoq eam daet (if doing the right things right then will get good whereas if doing bad things will get disrepute), piliq buku ngawan, semet bulu mauq banteng, empak bau, aik meneng, tunjung tilah (Society understands that the whole universe was created for use by humans in continuing its evolution, to achieve the purpose of creation. The life between God's creatures to each other is intertwined. In the event of extraordinary disruption to one of them, then the creatures that are in the environment would be disrupted as well). Based on the customary rules of this culture, created a traditional culture Sasaknese community that cannot be separated from the basic trinitarian pattern, namely:

Firstly, epe-aik as the owner who has power over all-natural events and human origin. Secondly, gumi- paer as the place where the land is stepped and the sky is upheld because, in the gumi-paer, Sasaknese people are born, are given life and passed away. Thirdly, budi-kaye which is personal wealth. The awareness of budi-kaye gives birth to a mind to every human being to gain the glory of life to be brought to death.

These three things will color the views, speeches, and deeds of the Sasaknese community into a culture that is not only measured in material form but more important are the values obtained during life reflected in the implementation of their customs (Sarjana, 2004).

Although religion is still debated as a cultural element or not in the social construction of society, historical facts show that the process of integration and harmony between different beliefs that once lived in Indonesia can take place precisely because of the contribution of local wisdom in maintaining and managing those differences (Kadri et al, 2009). However, various local wisdom that may have been developed in this country still need the appreciation and strengthening of the elite in order for this local wisdom to work well. Traditional leaders are the drivers that determine social harmony in a community.

Lelakaq in the local wisdom of Sasaknese that has a noble meaning in building peace harmony to dampen conflict and remind about the ultimate goal of life to get the happiness and salvation of the world-hereafter. This is illustrated by the following Sasaknese proverb (Arzaki, 2014);

Niniq Bai, Bije Sanaq Naken Bagus – bagus ntan jauq diriq endak langgar adat karma tertip tapsila endak piwal leq dengan towaq, pengelingsir leq pesware dengan si kwase silaq beriuk tunas ring arepan dekaji Allah Ta’ ale Neneq si Kuase ampoq tejari dengan besanakan si tao jauq diriq Saleh- solah-soloh, Patut-patuh-pacu genem geger gerasak Lombok Mirah Saksaq Adi, sekadi siq tesurat leq dalam kitab negare kerta game maliq perlu te pade iling, Sai-sai juaq si te ican jari perkanggo endaq jari dengan si besifat bahil loba tamaq beterus betabeat angkuh iri dengki dait sombong iling- iling-iling beriuk pade iling.

Based on the lelakaq a number of familiar idioms in Sasaknese society are very close to the orientation of peace. There are number of old advices that contains noble values that regulate social interaction on the island of Lombok there are also many traditions that if traced can be part of the effort of peace (peacebuilding). Almost all of these traditions lead to efforts to maintain social harmony, such as rowah or begawe culture, which means party. In many occasions, rowah is done at birth celebrations, weddings to the ceremonies of death as well as the activities of religious festivals such as Maulid Nabi (the Prophet's Birthday) and Isra'-mi'raj (the Prophet's Ascension). This tradition is carried out in kinship. A family usually cooks food and invites neighbors, friends, relatives to eat together. People sit cross- legged in a circle and eat the food served together, this activity is usually called begibung (Suprapto, 2013).

In the begibung tradition, everyone sits in parallel regardless of his or her social status. They blend into one and in a family atmosphere. Although some people like master and kiai usually get a dish earlier than others their overall position in the begibung process is the same. Eating food without using a spoon, everyone feels the same cuisine menu while chatting. The spirit to establish a relationship (silaturrahmi) is felt very strong in this activity. The rowah or begawe is a slametan institution (celebration) that reflects the harmony in religious life.

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All of those nuanced peace activities forms the pattern of conflict management that prioritize deliberation. For example, more land conflict in West Nusa Tenggara were resolved through non- litigation way (Asmara, 2010). The same thing also happened in trade dispute cases. People was prioritized deliberation rather than litigation (Abdullah, 2010). The conflicts were resolved through deliberation or mediation by public figure such as religious leader (Tuan Guru) or customary leader.

Disputing party and his family were assembled in a certain place to discussing the solution.

There are also a number of rules that are shared by members of the community and become an unspoken law. This mutually agreed rule is called awig-awig (Resmini and Sakban, 2017). The awig-awig or rules are written and some are unwritten. In practice, this awig-awig can be more effective than the formal law constructed by the state. The awig-awig formulated by the community in a participatory manner, able to encourage the community to voluntarily obey and guard it. In other words, the obedience comes from awareness, not compulsion. Awig-awig can be used to prevent conflict or organize the people lives as done by Batulayar (a village in West Lombok) government.

The government plays a role in the field of education, especially in optimize the education budget.

Nowadays the orientation is only in physical development and does not pay attention to the teacher quality or mentality of students. Youth groups and the community ease to ignited. Just a little offense can cause riots. M Hotibul explained conflict is something that cannot be avoided. The history of community development in NTB was born from a struggle. Example of conflict usually came from in a case of group solidarity, at the beginning it could be a fight between a few people or groups and this conflict become latent and unresolved.

The most important thing is how to resolve the conflict itself. conflict must be managed well. To solve the conflict can use court and outside the court. Sometimes, leaving the problem is also part of the solution. The research shows the lack of communication between the provincial government and local governments become the main factor of the resolution conflict. The government often solve the problem partially and it made new problem. For example, the conflict in Gili Trawangan and the Sekotong. what happened in Trawangan is a battle between the owner of the tourism industry and the people working on the land. The resolve by the government is doing the Gili Gatarin Operation that was involve the Police. Meanwhile, The Structural conflicts that was the main problem difficult to resolve because the government policy is only profitable for investors.

3.3 Procedure and Principles of Conflict Resolution

When resolve the conflicts the perpetrators are presented the problems and witnesses, then the member of institution kerame give the commandment to make them obey the law. After the examination process, the decision is made (peace or sentencing). The agreement has legal force. They are usually used as a legal based in the court.

The case examination by Kerama Desa was conducted openly, impartially and simply. The mediators are the village government, religious leaders (kyai, tuan guru) and adat leaders. People will obey because respect to adat and religious values. There is a phrase from the Sasak community which states that “Agame betatah beteken adat” means the religious values are acculturated with the values of cultural. The other reason is a high respect to the religious leader (Tuan Guru), customary leaders, and village headman. The community believe they will be able to resolve conflicts peacefully and honestly, the agreement should be made in written agreement and signed by perpetrators, witnesses and mediators.

Based on depth interview the core value that must be applied in Sasak tradition are patut (do something well), patuh (obedient), pacu (honest and diligent), solah (well behave), onyak (careful both in behaving and speaking), sholeh (faiths and piety), soloh (peace, sincerity, tolerance).

4. Conclusion

Thus, the elaboration of the local wisdom of the Sasak tribe that is loaded with good values and in accordance with the religious norms that have been firmly believed by the Sasak people. In view of these rules and norms have long been internalized in the society so that the respect and acceptance of a decision will last long. Due to the fact that what emerges from the outcome of the agreement is the common will of the society. The important thing needed is the willingness of the elite of both the religious elite (Tuan Guru, kyai) , the government elite, and the elite customary to sit together to develop peace-building patterns based on local wisdom (Fahrurrozi, 2018). This is because even though an area has had a set of local values and conflict resolution mechanisms, it will all be difficult to walk without the active involvement of the elite.

It is, therefore, necessary to strengthen at the elite level so that local wisdom values can be developed as part of conflict resolution efforts and peace initiatives in the future.

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526 | Proceeding Book 7th Asian Academic Society International Conference 2019 Acknowledgment

I am very grateful to the traditional leaders and practitioners of cultural observation, Lalu Jalaluddin Arzaki, Lalu Mudjitahid, Lalu Bayu Windia, Dr. H. Husni Muadz, H. Lalu Sapruddin, and Lalu Satriawangsa, for their useful help and support during my fieldwork. Errors, if any, are solely mine.

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Local wisdom of sasaknese society as a model of conflict resolution

CONTENTS

PREFACE

The Indonesian Ambassador for the Kingdom of Thailand

PREFACE

Consul of the Republic of Indonesia in Songkhla

PREFACE

Vice President for International Affairs

PREFACE Chair Person