Tradition was originally born from the society. Its scope can not be separated from the conversation relating human and cultural behavior in the so- ciety.172 Tradition is also known as the awareness of the repetition on a certain paradigmatic behavior to show human
172 Slamet Subiantoro. 2010. An- tropologi Seni Rupa: Teori, Metode & Contoh Telaah Analitis. Surakarta: UNS Press, page. 39.
ontology, not only for the universe but also for the God.173
However, Levi-Straus had a dif- ferent understanding. He knew tradition as the form of knowledge in a society applied in habit to solve a certain prob- lem or to celebrate a certain things.174 This knowledge usually has a true base, either mystical or rational with the abili- ty to answer the faced problem. Tradi- tion, in this matter, is also connected to an interpretation or a meaning a society to look the reality aiming to be behaved with a belief and a trust.
The real myths, legends, epic, and history which have happened and reflected a life character becoming a problem at that time are variables to form tradition itself. The appearance of tradition is vary started from religious ceremony, maternity ceremony, and the certain others days ceremony, to tradi- tion in the art form.
Naturally, the various traditions between one place and another place own the similar type, but there are also few differences. It is related to know-
173 Miracle Eliade. 2002. Mitos Gerakan Kembali Yang Abadi: Kosmos dan Se- jarah (The Myth of the Eternal or Cosmos and History) Transated by. Cuk Ananta. Yogyakarta:
Ikon Teralitera, page. 4.
174 Claude Levi-Strauss. 2005.
Antropologi Struktural (Anthropologie Structu- rale) Translated by. Ninik Rochani Sjams. Yo- gyakarta: Kreasi Wacana, page. 30-32.
ledge in the society and has its own base meaning and philosophy which couldn't surely be similar.
According to Lévi-Strauss, an Anthropologist, tradition could be a re- presentation from the knowledge of the society.175 This is because of the inside tradition purely always hidden meaning and a view of the world. In this context, people or society in Barito river stream area, Central Kalimantan also has vari- ous traditions which are typical and unique. One of them is manyanggar tra- dition.
Mayanggar tradition is inherited from generation to generation and pre- sently it has been conserved well. Hence, this tradition can be categorized to fol- klore. According to Danandjaja, folklore was a part of collective culture spreading and inherited in different version, either orally or action accompanied with body language or memorizing tool.176
Furthermore, according to John Harold Bruvant as quoted by Danandjaja, based on its type, folklore could be cate- gorized to three groups:
a. Oral Floklore, that is purely in the form of oral, for instance traditional
175 Ibid. Page. 284-290.
176 James Danandjaja, Folkor In- donesia; Ilmu Gosip, Dongeng dan lain-lain, Jakarta: Pustaka Utama Grafiti, 1997, Page. 2.
expression, traditional question, people prose story, and people songs.
b. A part of oral folklore, that is a folklore mixed with oral and non oral element, for instance people's belief, play, custom, ceremony, and party.
c. Non oral folklore, that is not orally in the form tough how to create it is taught orally. This folklore can be material and non-material. The material forms are like handicraft, people architecture, traditional clothes and jewelry, food, musical instrument and weapon.177
Based on those categories, tradi- tion or mayanggar ceremony is included to the oral folklore. The reason is the use of oral folklore inside, that are prays used in the ceremony and also non-oral form such as certain items prepared in this ceremony.
2. Symbolic Interactioism
Interaction among humans in their community in small or big scale basically holds through verbal and non- verbal communication. Symbolical inte- raction is needed since in human life, human is not always at the time to com- municate directly and actually. In this case, Symbolic interactionism theory was created by George Herbert Mead
177 Ibid. Page. 21-22.
(1934) and the followers of this theory.
This theory was born from sociocultural tradition.178
Blumer, one of developer of this theory, stated that human behavior to other or things was based on the under- standing that they were accepted, relat- ing to that person or things.179 Symboli- cal interaction appears from the social interaction together with people involved inside it. In another word, definition and meaning don't appear from the object or things, but it is from the language used by the human.
There are some basic concepts from symbolic interactionism which need to understand.
First, meaning is necessary for human behavior. This concept supports three dimensions of symbolic interac- tionism such as stated by Blumer. (1) Humans acted to others based on the meaning given by others to them. This assumption explains that behavior is as thinking series and behavior done with awareness between human's stimulation and response connecting with those sti- mulation. Meaning given to the symbol
178 Robert T. Craig dan Heidi L.
Muller, Theorizing Communication, Readings Across Traditions, USA: Sage Publications, 2007, page. 365.
179 H. Blumer, Symbolic Interac- tionism: Perspective and Method, 1968. Engle- wood Cliffs, NJ: Prentice-Hall.
is a product from the social interaction and drawing an agreement to apply a certain meaning to a certain symbol as well. (2) Meaning was created in interac- tion among human. Accoding Blummer, there were three ways to explain the original of a word, that were (a) meaning was something which has intrinsic cha- racter from a thing, (b) the initial mean- ing saw that meaning itself, (c) meaning was things existed among people. Mean- ing was ― social product‖ or ― creation formed in and and through definition of activity or human action when they were interacted‖. (3) Meaning was modified through interpretative process. Blummer himself said that this interpretative process had two stages, that the role player or actor determined objects which had meaning and involved the actor to select, check, and do meaning transfor- mation in the context where it existed.180
Second, Self-concept is impor- tant. Blummer said that human was not only the organism who merely moved inside the good influence from outside or inside, but also he was aware on himself.
Because of alone, he could see himself
180 Richard West dan Lynn H.
Turner, Pengantar Teori Komunikasi, Analisis dan Aplikasi. Terj. Maria Natalia Damayanti Maer, Jakarta: Salemba Humanika, 2009, page.
98-100.
as the his thinking object and socialized or interacted with himself.181
Third, they are relationship con- cepts between individual and society.
This concepts is related to relationship between individual freedom and social limitation. Mead and Blummer explained about harmony and alteration in social process. People and community are in- fluenced by cultural and social processes. This assumption claims that social norms limited individual behavior and social structure resulted in social interaction.
Symbolic interactionism devel- oped by Blummer became the basis for three main premises. First, human be- haved to somethings based on meaning inside that things for them, second, this meaning was had from the result of so- cial interaction with another person, third, those meanings was perfected a the time of social interaction process happened.182
Hence this symbolic theoretical interactionism tool is certainly seen re- levance to look deeply at existence of mayanggar tradition in Muarateweh so-
181 Alex Sobur, Semiotika Komu- nikasi, Bandung: Remaja Rosdakarya, 2003, page. 197.
182 Margaret M. Poloma, Sosiolo- gi Kontemporer, Jakarta: Raja Grafindo Persada, 2004, page. 258-259.
ciaty, Central Kalimantan. This tradition in its practice represents symbols con- taining meaning. In another word, There is a communication process in mayang- gar tradition.
3. Representation
Representation is a behavior ex- isting or representing things either hu- man, event, or object through things out- side itself and commonly in the form of sign or symbol.183 This representation is not always real but it shows the imagina- tive world as well as, fantasy and ab- stract idea.
It was said by Stuart Hall that re- presentation was meaning construction produced through language with sym- bols which were these manifestations were not only through verbal signs but also visual signs. In this matter, Hall dif- fered three approaches in representation system, that were reflective, intentional, and constructionist approaches.
Reflective approach explains that meanings exist in the object, people, ideas or real events. Language in this case, functions as a mirror, reflecting the true meaning in the world. In this ap- proach, language works based on the ref- lection or simple imitation of the truth
183 Stuart Hall et.al. eds. (1980).
Culture, Media, Language. London: Hutchinson, page. 28.
existed or frequently named with mimet- ic.
Intentional approach shows that language and its phenomena have mean- ing based on the person who utters it. It do not reflect but stand by itself with all of its meanings. Every individuals ac- tually owns unique side in giving mean- ing to somethings through a language system. A word means what it triedsto be uttered by the author or communica- tor. Language itself in this case do not belong to public.
In another hand, constructionist approach reads public and social charac- ters as the language. It counts that inter social interaction built would exactly construct the social existence. In this ap- proach, language and language user couldn't determine meaning through themselves. They must face to another things so it shows what is named as in- terpretation or meaning.
Hector said that they were three elements in representation proceses.
First, it is represented with somethings named as object. Second, the representa- tion itself defined as a sign and third, a set of arrangement determining the rela- tionship of sign with the basic problem known as coding. Coding itself borders
meaning showed in process of sign's in- terpretation.
4. Conflict and Conflict Resolution Commonly the definition of con- flict has already been heard. This termi- nology is popular in human life. Human as the social creature had certainly faces conflict in the social interaction with another human. Conflict is said as a part of human life itself.
By means of language, the word conflict is originated from Greek konfi- gere meaning as hitting and from Eng- lish conflict meaning as controversy.
According its terminology, conflict have many definitions or understanding. In another word, conflict has many broad dimensions. At least it is seen from vari- ous definitions showed by the experts from many knowledge background.
Conflict is generally defined as a form of controversy between one side and another side together with their spe- cific reasons and backgrounds. Plurality of Indonesian society spreading from Sabang to Merauke is potency of conflict which any time can be ― exploding‖ al- tough diversity of Indonesian society covered nicely with philosophy of Bhi- neka Tunggal Ika.
Conflict itself purely don't only become potency in the plural and com-
plex society. Even in homogeneous so- ciety, conflict exists. Conflict is naturally latent that every time happens wherever and whenever.
As a big nation with its diversity, The history of this Republic had record- ed how many social conflicts had been faced. The existing conflict had different nuance starting from religious, politic, economic, o ethnic nuance.
Conflict is not existed by itself.
According to Suporahardjo (2000) the source of conflict was the existence of differences, and the differences were ab- solute. It is meant as objectively dif- fered. The differences are in these fol- lowing orders : (1) perception differenc- es; (2) knowledge differences; (3) value differences; (4) interest differences; (5) right claim statement differences.
Wirawan (in Anshori, 2013), mentioned that conflict happened be- cause the sum of reason like source limi- tation, objective difference, worst com- munication, social diversity, and inhu- man behavior.
Conflict is indeed neglected but it needed to solve. Effort to solve the con- flict is known with term of conflict reso- lution. According to Wirawan (in An- shori, 2013), conflict resolution was a process to achieve conflict outcome with
using conflict resolution method, while conflict resolution method was a process of conflict management used to produce conflict outcome including either self regulation method or intervention third side method.
Management of conflict itself can be defined as practice to identify con- flict, handle conflict wisely, fairly, and efficiently and prevent conflict not to be uncontrollable. In line with the impor- tance of solving the conflict, Indonesian government has made the law, that is UU no. 7 year 2012, tat is handling so- cial conflict.
Based on Louis Kriesberg (1998), study about conflict could be dif- fered into four things, that were (1) issue that was conflicted, (2) The characteris- tics from the community that had a con- flict, (3) the relationship among commu- nity that had a conflict, (4) way used by each communities that had a conflict.
There are some stages from con- flict resolution process including: (1) de- escalation conflict step; (2) negotiation step; (3) problem-solving approach step;
(4) peace building step.
If we looks carefully at conflict generally, it will be found three main components in conflict, that are: (1) in- terst, subjectively or objectively; (2)
emotional, that were angry, scared etc;
(3) values, often difficult to be measured and planted in ideas and feeling about right or wrong to manage our behavior .184
F. RESEARCH METHODOLOGY