International Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 1, January 2019, pp.274–284, Article ID: IJCIET_10_01_026
Available online at http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=1
ISSN Print: 0976-6308 and ISSN Online: 0976-6316
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HACKING THE STEEP ROAD OF THE KINSHIP
SYSTEM IN THE HIBUA LAMO COMMUNITY
IN TOBELO NORTH HALMAHERA
Abubakar Muhammad Nur*
Postgraduate, Sociology Study Program, Faculty of Social and Political Sciences
Brawijaya University, Malang Indonesia;
Sociology Study Program, Faculty of Social and Political Sciences,
Muhammadiyah University of North Maluku, Indonesia
Sanggar Kanto, Darsono Wisadirana
Sociology Study Program, Faculty of Social and Political Sciences,
Universitas Brawijaya, Malang, Indonesia
I Nyoman Nurjaya
Law Study Program, Faculty of Law,
Universitas Brawijaya, Malang, Indonesia
ABSTRACT
Human civilization in its development follows the process of social change, in accordance with the
rhythm of the times. The life dynamics of the Hibua Lamo community entered the reform era (19981999), leading to a steep road to build the Hibua Lamo community kinship system. The role of local
elites based on local cultural values succeeded in hacking into civil conflict in the Hibua Lamo region.
This study aims to understand and describe thedevelopment dynamics of the Hibua Lamo community,
in Tobelo North Halmahera. Qualitative methods used in this research process, with data collection
techniques through observation, interviews and document studies. The results showed that the wave of
social change changed the existence of local cultural values that has implication to civilization climate
change in Hibua Lamo society. The dynamics of social life in the Hibua Lamo community are mapped
intothree eras: First, the era of "O’dora-O’hayangi" (affection). Community social life in the Hibua
Lamo community, from the time of the ancestors to the beginning of 1999, has always been built in a
kinship system based on local cultural values (a culture of mutual respect, mutual acceptance, mutual
recognition and mutual protection), as a basis for social harmony. Second, the "galosiri" (sorrow)
era. The "O 'tohora-moi"(blood and descendants) kinship climate that always mingles in harmony and
peace, soon turns into conflict. Third, the era of "Hidiai" (improve), or the reconciliation process. The
local elites have a role to unite conflict communities as an effort to hack the steep road to the kinship
system in the Hibua Lamo community, by functioning and empowering the role of customary
institutions as social glue and preservation pillar of local cultural values, which is controlled through
bureaucratic regulation (Regional Government Policy) and social control of Customary Institutions
(Hibua Lamo), as a basis for social harmony.
Keywords: Hacking Steep Road, The Kinship System, Hibua Lamo Society.
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Cite this Article: Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana
and I Nyoman Nurjaya, Hacking The Steep Road of The Kinship System In The
Hibua Lamo Community In Tobelo North Halmahera, International Journal of Civil
Engineering and Technology (IJCIET), 10 (1), 2019, pp. 274–284.
http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=1
1. INTRODUCTION
The Hibua Lamo community is a community group whose ancestors came from the
Halmahera Inland Valley (Telaga Lina). Because of the insistence on fulfilling their needs,
they had to migrate and spread to various coastal areas, North Halmahera peninsula. They
scattered to find a new place in accordance with their wishes, which allows it to survive and
feel comfortable in the new area. Although their place is different, but the attachment in the
kinship system between "soa" (tribes), remains within the control of Hibua Lamo's cultural
values, as a basis for social harmony, which is the cultural heritage of their ancestors, such as
the culture of mutual giving , recognize each other, and protect each other.
Hibua Lamo, by the Tobelo community, Kao, called it Halu, namely the Houseof the
Octagon Architects, the legacy of the ancestors (Papilaya, 2011). Hibua Lamo, as a local
customary institution for the Tobelo ethnic group, functions as a social glue. Basically. the
people of Hibua Lamo (ethnic Tobelo) are homogeneous communities, originating from the
Telaga Lina Valley in the interior of Halmahera. Along with the development and change of
society, they become plural society after being on the coast of the Halmahera peninsula. A
plural society (plural societes), is a society consisting of two or more elements, which live
independently without any intermingling in one political entity (Wilson, 2011).
Social change in the Hibua Lamo community is a transformation process that takes place
within the structure of society in mindset and behavior patterns that take place following the
rhythm of the times. Communities in the Hibua Lamo region, from time to time always
experience the process of social change, as a consequence of the human civilization
development. In the current era of globalization, there is no society who does not experience
social change. The concept of "change" is related to the dimensions of time, social change
refers to a process in a social system, where there are differences that can be measured and or
observed in a certain period of time (Kanto, 2011). Change is a process of transformation that
takes place within the structure of society in mindset and behavior patterns, which take place
from time to time. (Macionis, 1987). An important change in this perspective is the existence
of differences or developments in the structure, mindset and behavior patterns in the society
itself.
The Hibua Lamo community experiences a process of change in people's lives which
leads to two consequences (positive and negative), depend on perspectives and how to
respond to the rhythm of the intended change. The dynamics of the change boils down to the
steep road of building a kinship system based on local cultural values. The process of the
migration of Hibua Lamo society, has a consequence on the social changes that accompany
their life journey. The values and norms contained in Hibua Lamo's philosophy as a handle
and their view of life are in a dilemma position, because efforts to organize new dwellings or
settlements, and ways to earn a living, have undergone development and change.
Communities that were previously, not yet religious, embraced different religions, namely
Islam and Christianity. From these religious differences, it also gradually affects the way of
thinking and how to understand the existence of values contained in Hibua Lamo's culture
such as the implementation of marriage processions or the mechanism of funeral.
Religious differences are actually not an obstacle to build and maintain a kinship system
for the Hibua Lamo community. However, in the next subsequent development, religious
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differences became a steep road to build and maintain a kinship system in the Hibua Lamo
community. To find out the reason of this phenomenon, the information in the Hibua Lamo
community area must be explored. Thus, the purpose of the research is to understand and
describe the development dynamics of the Hibua Lamo community, in Tobelo North
Halmahera
2. METHODS
This study uses qualitative methods, because qualitative research emphasizes the nature of
socially constructed reality, the intimate relationship between researchers and what is learned
and the situational constraints that make up the investigation (Salim, 2001). The data
collection technique is done through observation, interviews and document studies.
Determination of research informants using purposive sampling technique, which is taking
data by considering several things, for example, informants are considered to be most
knowledgeable about problems related to the purpose of the study. In qualitative research, it
does not look at number of informants, but rather emphasizes the depth of information
obtained. Therefore, the process of determining informants was used the "Snowball"
technique, namely the process of retrieving data that is initially small, then expands it to the
larger sample and data collection is stopped when the data obtained is repeated (saturated)
(Creswell, 2009).The several informants interviewed were; traditional leaders, local
government, religious leaders, community leaders, and actors involved in the conflict in
Tobelo. All data obtained were analyzed in three interactive data models, namely data
reduction (data reduction), data presentation (display data) and conclusions / data verification
(drawing / verifying data) (Miles et al., 2014).
3. RESULTS AND DISCUSSION
The Development Dynamics of the Hibua Lamo Community in Tobelo North
Halmahera
The dynamics of people's lives always follow the rhythm of social change. Social change in
society can be seen from the value system and norm system in social life. Social change
occurs because of social relations or balance in society (Lachman, 2004). Change is a process
of transformation that occurs within the structure of society in mindset and behavior patterns
that take place from time to time (Macionis, 1987). The important changes in this
perspectiveare differences and / or developments in structure, mindset and behavior patterns
in the society itself. There seems to be a change in people's lives, marked by a comparison
between the previous situation and after the change occurred.
Tobelo was only a sub-district from North Maluku Regency before switched status to the
Capital of North Halmahera Regency, as a consequence of the expansion of North Maluku
Regency, into North Maluku Province (1999). As the central government of North Halmahera
Regency, Tobelo was soon experiencing significant developments and social changes. Along
with the political evoria that it had just gained, conflicts and violent siblings of different faiths
also followed the rhythm of the development. The occurrence of social change in this area,
has direct implications for social inequality, which leads to steep roads to build and maintain a
kinship system in Hibua Lamo's society, even though people previously lived in a family
atmosphere, harmonious and peaceful.
National social dynamics (the 1998 reform movement) were not conducive, leading to
social instability in various corners, which resulted in conflicts popping up in the regions.
This can happenbecause the main factor of changes in regional status is the struggle for power
and the formation of community groups in accordance with the interests of government
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administration that is oriented to the interests of power. Weber termed conflict as an
"authority" or "power" system. According to Weber, power tends to put trust in strength.
Whereas authority is legitimized power, namely power that gets public recognition (Gordon,
2009).
If a community group is formed by necessity, it is very possible to avoid conflict.
However, if the opposite occurs, namely the pseudo group whose formation is structurally
determined, it is possible to form into a group of interests that can be a source of conflict or
conflict (Dahrendorf, 1959, Muhammad Nur, 2013b). Such a community condition influences
the disruption of the community kinship system that has been built according to the culture
that has been inherited from the ancestors. Social developments and changes that have
penetrated into regions, was similar to the variance and sociological conditions of the local
community. The social and cultural life of the Hibua Lamo community is in three transitional
periods (three eras), namely:
First, the era of "O’dora-O’ hayangi"(affection). Community social life before conflict and
violence among adherents of different religions and their social dynamics were always built in
an atmosphere of love and mutual respect. In this era, Hibua Lamo people, in North
Halmahera, they lived in harmony and peace. If there were differences of opinion that lead to
violence or division, it was immediately resolved through the customary approach (Hibua
Lamo) as a social glue, for all adherents of different religions. The value of togetherness in
Hibua Lamo's culture was always reflected in social life, such as in weddings (happy
atmosphere) and in the atmosphere of grief (death). All groups in the Hibua Lamo
community, usually visited each other when one party was in a state of joy and sorrow. This
shared value had always been manifested in community life, such as mutual cooperation work
or a term known in the Hibua Lamo community, called "bahirono" (mutual cooperation
system). The mutual cooperation system was always carried out when one of the parties was
doing work, both personal work (home stay), and work for public facilities, such as building a
house of worship (Mosque and Church).
Second, the "galosiri" (sorrow) era. The estuary of conflict and violence among religious
adherents in various regions in North Maluku in 1999, dragged the Hibua Lamo community,
in disputes between different religious groups (Islam vs. Christianity). This condition
immediately changed the kinship climate of "O 'tohora-moi" (blood and descendants) and
kinship through "O' kawi" (marriage ties) which always mingled, changinginto differentpolars
according to aqeedah and beliefs between religious adherents. In this era, social life in the
atmosphere was no longer under control. The kinship system that had been inherited by their
ancestors was no longer running as usual. When conflicts and violence take place, all social
institutions were chaotic, the kinship system becomes fragile. In this era, the climate of
community relations had been provoked when each took choices and attitudes according to
the aqeedah and espoused beliefs.
Based on Hibua Lamo's cultural values, which they adhered to, they saw that beliefs
differences in diversity were the right of every individual. All religions share the same goals
and beliefsfor them, namely believing in God and one of His teachings about affection against
fellow humans.Hibua Lamo's cultural values, such as "O-dora O’-hayangi" (affection)
towards others was a foundation for building and maintaining a kinship system. In its
development, it turned out that local cultural values as a kinship foundation were injured by
individuals who adhere to certain religions (excessive fanaticism towards their religion), so
that the values and norms in religious teachings were misused. Then, the religion
becameboomerang for them. The adherents of religion, both Islam and Christianity in the
Hibua Lamo community, failed to understand the existent values of religious teachings
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contained in their holy books (the Qur'an and the Gospel). This failure lead to steep roads to
build and maintain a kinship system.
A lot of heathen thought popping out from various elites belonging to a particular religion,
legitimize its mission through faceless movements (provocateurs), towards other religious
teachings. However, they did not understand the meaning contained in these verses having
asbab which can only be understood implicitly by experts of the religious book concerned.
Certain groups of people for example, they assume, that Islamic teachings are always voicing
war. The verse which is often associated with war as in the SurahAt Tawbah verse 5, that
―And when the sacred months have passed, then kill the polytheists wherever you find them
and capture them and besiege them and sit in wait for them at every place of ambush. But if
they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah
is Forgiving and Merciful‖.
The verse explicitly mentions the word "kill" that isoften misused and / or utilized by
certain people or certain groups in certain contexts, as a legitimacy to fight other people who
are considered as a barrier in religious life. If the verse is only read and understood explicitly,
a false perception will often occur. In fact, the verse is coupled with the events of the
Hudaibiyah agreement, the problem between the Prophet Muhammad and the polytheists who
were in Mecca at that time. Asbab from the command in that verse to kill that is actually
directed towards the people (polytheists) which clearly violates the agreement. Even though
the command asbab was in accordance with the events and civilizations of the community at
that time.
The call for war, not only preached in the Al-Quran, but also in the teachings of other
religions, such as in the Holy Book (Gospel) for example, there is also a call for war, as one
of the verses reads, "I will make My arrows drunk with blood, while My sworddevours fleshthe blood of the salin and captives, the heads of the enemy leaders‖ (Deuteronomy 32:42).
Other parts of the Gospels also say, ―When the LORD your God brings you into the land you
are entering to possess and drives out before you many nations—the
Hittites,Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites,seven nations
larger and stronger than you— and when the LORD your God has delivered them over to you
and you have defeated them, then you must destroy them totally.Make no treaty with them,
and show them no mercy"(Deuteronomy 7: 1-2).
Explicitly the words or verses contained in the holy books, both the Al-Quran and the
Gospel, were used by people who act as provocateurs, as a propaganda tool to launch their
mission for the sake of the momentary . Though religion teaches the people to love each other
and always do good to others. The emphasis of religion on love and good behavior towards
others comes from the holy books, both through the Al-Qur'an in Islam and through the
Gospel in Christianity. In Islam, for example, the commands of the Al-Qur'an are so many
surah and verses about the teachings of love and doing good to others. But in its development,
it was often provoked by news that gave the impression that Islam was not a religion of peace,
but rather, that religion was seen as a source of inspiration for terrorism. Likewise, the
teachings of Christianity teach that their adherents always do good things and apply love to
fellow people of God.However, itwas often pawned with messages that were motivated by
provocation, thus leading to inter-religious sentiments.
Violence that uses religious issues, as a justification for religious violence has become a
problem that adorns the history of violence in Indonesia. In various regions, religion is often
used as a sexy issue to launch conflict and violence, among community groups. Mengistu
(2015), said that identity conflicts, clan political parties or faith-based parties fight for power
by provoking truly peaceful communities to engage in violence for their personal interests at
the expense of many people. Haynes (2009), in a brief case study of religious peacemakers,
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from Mozambique, Nigeria and Cambodia, said religion could encourage conflict and build
peace.It reflects growing evidence that religious forces can play a constructive role in helping
to resolve conflicts. Religious individuals and faith-based organizations, as bearers of
religious ideas, can play an important role, not only as a source of conflict, but also as a tool
for resolving conflicts and building peace.
The doctrine of religion is often used by some as a very interesting issue in legitimizing
the struggle and easily involving many people. The fatwa said that acts of violence in the
name of religion are often translated by some people as a "legal doctrine" that must be
implemented (Hamim et al, 2007). The kinship system within the Hibua Lamo community,
before conflict, during conflict and after the conflict experienced different dynamics. What
factors are the main causes of their conflict? it is questionable whether the journey of life and
human development in fulfilling their needs must go through conflict or not as theorized by
Marx. He stated that human society is a developmental process that will end conflict through
conflict. Moreover, he anticipates that peace and harmony will be the end result of the history
of violent war and revolution (Campbell, 1994).
Is the community kinship system within Hibua Lamo's society in ruins because it is
caused by problems as in Marx's theory above? Or are they conflicting because of the
dynamics of social change that undermine the cultural values of the local community? Weber
said, that human actions are driven by interests, both material interests, as Marx said, and
ideal interests. Weber acknowledged that a person, at first, really wanted to secure his
material life, but he also needed the meaning that could be given to his life situation and
experience.
Third, the era of "hidiai" (improve) the reconciliation process is the effort to bring together
the wishes of the community groups that have been in conflict to resolve disputes. Efforts to
restore and improve the social institutions of the people that have been afflicted with sorrow
to be"marahai" (good) and harmonious again. The dynamics of the Hibua Lamo community's
social life, before, while, and after the conflict among siblings of different faiths, can affect
the kinship system in Hibua Lamo's culture, namely the teachings on "O 'dora - O' hayangi"
(affection) simultaneously becoming crushed, because it has been provoked by a faceless
movement (provocateurs). Before the conflict, the patterns of life of the Hibua Lamo
community were built well without any mutual suspicion between Muslims and Christians.
However, in an atmosphere of conflict, the community is divided, there is a gap between
Islam and Christianity. After the conflict, the pattern of community life is somewhat different
even though there appears to be togetherness but the atmosphere is no longer as before. There
is still turmoil, between different religious groups. To reduce the potential for open conflict,
the role of local elites (community leaders, traditional leaders and religious leaders) can
reduce the turmoil.
Communities in conflict are brothers of different religions (Islam and Christianity).Why
could this happen? it is questionable whether the journey of life and human development in
fulfilling their needs must go through conflict or not as theorized by Marx. He stated that
human society is a developmental process that will end conflict through conflict. Marx said
that peace and harmony would be the end result of the history of violent war and revolution
(Campbell, 1994). According to Marx, there are several social facts that cannot be ignored,
such as the recognition of the existence of class structures in society. A large influence from
the position of the economic class on one's lifestyle and form of consciousness (Ranjabar,
2013). Marx divides human consciousness into false consciousness and right consciousness.
The compliance of workers to employers in their work, according to Marx is a false
awareness, because in the workers there are also other forms of needs that must be fought for
by everyone.
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Is the public relations system in Hibua Lamo's society in ruins because it is caused by
problems as in Marx's theory above? Or did they start fighting because it was undermined by
the estuary of the conflicts that had religious nuances in other areas before? Weber said,
human actions are driven by interests, but not only material interests, as Marx said, but also
by ideal interests. Weber acknowledged that a person, at first, really wanted to secure his
material life, but he also needed the meaning that could be given to his situation and life
experience (Wirawan, 2012). To be able to resolve different groups of ideologies, a friendly
conflict resolution technology is needed according to the values, norms and culture of the
local community.
If the Tobelo community kinship system can be maintained properly, then the condition of
the community can be a symbol of social stability in the North Halmahera Region. Hibua
Lamo plays an important role as one of the means to hack conflict, as in traditional
institutions in other regions. “The meunasah gampong-gampong institution in Aceh, for
example, serves as a place for deliberation in the process of resolving various disputes / places
to make decisions"cok peunutoh"and execution place of peace decisions" (Adatnas, 2013).
Hibua Lamo is one sample for traditional institutions in "Moloku Kiaraha". Therefore,
through local elites, they immediately reactivated the functions and roles of Hibua Lamo
traditional institutions as social glue, North Halmahera community.
Hibua Lamo, have the meaning of material, namely a large octagonal house, and the
meaning spiritual, namely the spirit of togetherness, family, and kinship and equality that
respects each other (Papilaya, 2011). Hibua Lamo, functions as a gathering place for many
people, talks, and places of traditional ritual activities, and serves as social control in
community life for all groups in North Halmahera. The culture of Hibua Lamo teaches
respecting, loving, always honoring others, valuing and considering all human beings to have
the same degree of humanity. This culture is the basis for building and maintaining kinship
systems in community life. Because of the system, Hibua Lamo community always live in
harmony and peace. Allah SWT has explained and reminded His servants of the attitude of
affection and kindness as a recipe for changing the status of an enemy into a close friend.
―And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and
thereupon the one whom between you and him is enmity [will become] as though he was a
devoted friend. But none is granted it except those who are patient, and none is granted it
except one having a great portion [of good] (Q.S. 41: 35-36).
The Holy Qur'an teaches about love and affection and doing good to others as well as in
Christian teaching through the Gospels also teaches about love and kindness to others.
However, in practice, it is often covered by news that Christianity is not a religion of peace
but a religion that teaches violence and is a source of inspiration for provocateurs. Here are
some moral messages of Christian teachings, for example, the teachings of love and doing
good for fellow human beings are sourced from the Holy Books, both from the Qur'an (Islam)
and the Gospel (Christian). There are several examples of moral messages through the
Gospels, among others: Matius, 19:18, "Thou shalt not take revenge, and do not hold grudges
against your people, but love your neighbor as yourself. Yoh 4:20, "If someone says "I love
God, "and he hates his brother whom he sees cannot love God, whom he does not see." Yoh
4:21, "And we receive this commandment from Him: He who loves God must love his brother
too."
Based on the information of the two holy books, it can be understood that religious people
should love each other and always do good to others. However, in the social fact, religious
people often conflict, even kill each other because they fail to use their common sense,
misunderstanding of a difference (heathen thought towards the teachings of the religion they
adhere to). The inability to function common sense properly caused the occurrence of conflict
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among people. Actually, people must resolve a variety of problems by using common sense.
If humans fail to use it, then conflicts always accompany their lives.
The Role of Local Elite to Hack Conflict in Hibua Lamo Society
Efforts to create and maintain post-conflict social stability within the Hibua Lamo
community, in Tobelo North Halmahera, require strategies and policies, which are in direct
contact with the interests and needs of the community, in order to create a climate of social
balance in a pluralistic society. Hein Namotemo, who has two powers at the same time,
namely, the Head of Government and Jikomakolano (guard and protector of customary areas).
Hein used this power to manage the kinship system in the Hibua Lamo community, through
the Regional Government bureaucratic approach and the Hibua Lamo customary approach,
which was acceptable to all groups. The two powers were then used as a tool in social control
strategy through their policies. Therefore, Hein managed to build and maintain a kinship
system in the Hibua Lamo community. The following are some examples of conflict
resolution technology, through a local elite approach based on customary values and norms as
the basis of social harmony in the perspective of local wisdom.
Dahrendorf (1959) said, "Community relations are built on two paradigms.First, the unity
of community governanceis the result of mutual agreement on values as the results of general
consensus (a consensus omnium). Second,the bond and order in people's lives is based on
power and coercion, on the basis of the domination of one particular group and submission to
other groups, which must be reconciled with the use of coercion. Conflict resolution in
traditional African societies provides opportunities to interact with relevant parties, promote
consensus building, reconstruct social relations and enforce order in society. Traditional
conflict resolution techniques such as mediation, adjudication, reconciliation, and negotiation
(Theresa et al, 2017).
According to Laura Nader & Harry F. Toodd Jr., (1998), there are 7 ways in the process of
resolving conflicts in society, including: (1). Coercion, one party imposes a solution on the
other party, this is unilateral. Impulsive actions, or threats to use violence, generally use
violence and reduce the possibility of peaceful settlement (2). Negotiation, both parties that
attend in meeting are decision makers. They solve the problems faced by both of them
without the third party accompanying it (3). Mediation, third parties help both partiesto
determine the agreement. This third party can be determined by both parties to the dispute or
appointed by the party authorized to do so.
Rozi (2006) pointed out the most important factor that makes the peace process in North
Maluku different and more advanced than in Ambon and Poso is that it relates to the social
structure of the local community.There is practically a family relationship in one clanbetween
Muslims and Christians. According to Abia et al (2014), one method for resolving conflict in
Ibibioland and in other African communities is with a mechanism, where the elders in the
community play a major role in maintaining peace. They use different approaches such as
mediation, conciliation, negotiation and arbitration. Wahab (2013), said that thesuccess results
of resolving conflicts in Sepa and Amahai countries to realize social stability in general
werethe role and contribution of religious leaders as culture brokers. If Wahab stated that the
settlement in the two regions could be successful because of a religious approach, thenthe
civil conflict in the Hibua Lamo community cannot be resolved by a religious approach,
except with a traditional approach.
The arbitration approach used is commonly known as custom arbitration.The study
conducted at KEDIDA by Abebe Demewoz Mengesha et al (2015) about the role of
customary institutions in handling or resolving conflicts in the Kembata community in
Kembata-Tembaro Zone in the Nation, Nationalities and Southern Communities stated that
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local people prefer law custom from the court for the following reasons. First, customary law
is flexible; they developed as advanced societies and provided a sense of contrast in
ownership of the formal legal system to communities that was considered foreign to a large
number of people in developing countries in general and Ethiopia in particular. Second,
customary law provides an important and central role in maintaining order in many
communities. Third, the law itself is faster and more meaningful, namely with their own main
role in the process, but have the right limitations that must be imposed on the recognition of
customary law. Therefore, to summarize, the local system of conflict resolution between
Kembata is one of the most favored even though the local community has begun to use
government courts as an opinion.
Abebe Demewoz Mengesha (2016) pointed outthe Sidama customary institution has
played a large role in resolving different local conflicts and for the development of modern
institutions. Modern institutions (Courts) have and take a strong base from traditional
institutions in resolving conflicts and maintaining peace and security in the Sidama
community. Therefore, at present government courts encourage indigenous / traditional
people / institutions to promote peace and to resolve conflicts at the grassroots level or at the
local level. Traditional rulers play an important role in maintaining law and order in society.
This was achieved specifically by resolving land disputes in various communities in Nigeria
‖(Saidu, Jahun and Emirate, 2015). Clan leaders, religious leaders, community leaders, local
leaders and conflict resolution experts illustrate that traditional conflict resolution
mechanisms have been widely practiced in the West Shewa Zone, especially Ambo Woreda.
According to local elites, that traditional conflict resolution mechanisms have so many
advantages compared to the modern court system in terms of cost and time effectiveness and
saving energy (Muchie and Bayeh).
In North Halmahera, one of the local elites appeared (Hein Namotemo) known as
"Jikomakolano" (guard of the customary area), a nickname given to being a figure who
played an active role as "libero" with wisdom and "berhigaro" (inviting) the component other
communities to jointly think and act professionally, immediately hack the steep road to build
and maintain a kinship and to quickly restore the social conditions of the community as
before. As the leader of "hoana ngimoi" (indigenous people), then "Hein becomes a model
pattern, a source of inspiration, counselor, wise in"berhigaro"(invitation) and has charisma
towards the people he leads.
Leadership that has a culture of "berhigaro" (inviting each other), for the interests and
goodness of the lives of many people, then the invitation is immediately followed by people
invited (community). In the tradition of the Hibua Lamo community, "higaro" (invitation) is a
virtue if there is a desire to discuss something for the common interest and to be mutually
agreed upon, and carried out together. The culture of "higaro", which is inviting each other is
directly proportional to the tradition of "barekata" which is visiting each other. The two
traditions is a application form of the cultural values of Hibua Lamo, as a basis for building
and maintaining a kinship system in the Hibua Lamo community. If there is a Hibua Lamo
community that is not present at ceremonial ceremonies, then someone immediately invites
them to "barekata" (visit each other). By maintaining these cultural values, the kinship system
is always well maintained. Because of that, local elites together with the Regional
Government of North Halmahera, immediately revived local cultural values, as a basis for
social harmony.
This strategy is considered successful because there is an important role (Hein
Namotemo) as a locomotive for conflict resolution, involving the Regional Government, other
local elites, through traditional institutions (Hibua Lamo). Hein has an important role in
synergizing two major powers, namely the power of authority (Regional Government) and
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Hacking The Steep Road of The Kinship System In The Hibua Lamo Community In Tobelo North
Halmahera
social power (Customary Institution). The two forces succeeded in uniting groups that had
been in conflict. One of the efforts in the process of reconciliation by local elites is to
prioritize the traditional values of Hibua Lamo, as the main pillar of conflict resolution. It
seems thatthe returning to nature as an indigenous community is one of the most effective
ways to reunite the bonds of brotherhood that have been divided. This method proved to
provide a major contribution to the realization of peaceful reconciliation. The efforts of local
elites to function the institutions of the Regional Government and local customary institutions
become a perfect power. Sociologically, the process of reuniting the Hibua Lamo community
will not succeed immediately, if only through a religious approach, since each adherent of the
religion remains in his stand to defend their respective faiths. Therefore, by the customary
approach, the community is invited to immediately return to local cultural values as their
nature. If conflict in Hibua Lamo society can be controlled, the overall condition of the
community in the North Halmahera region will be directly controlled, because community
groups outside the Indigenous community in North Halmahera are easily adaptable and can be
integrated with indigenous peoples, who always have an attitude of "O 'dora-O"'
hayangi"(affection), mutual respect, mutual recognition, mutual visits and mutual protection.
4. CONCLUSION
The wave of social change penetrated the local wisdom system, while at the same time
changing the existence of customary values, which led to climate change in civilization in
Hibua Lamo's society. The dynamics of social life in the Hibua Lamo community are mapped
into three: First, the era of "O’dora-O’hayangi" (affection). Community social life in the
Hibua Lamo community, from the time the ancestors settled in the inland valley of Halmahera
until the beginning of 1999, on the coast of the North Halmahera peninsula, was built in a
kinship system based on local cultural values, as a basis for social harmony. In this era,Hibua
Lamo people in Tobelo, always lived in a harmonious and peaceful state.
Second, the era of "galosiri" (atmosphere of grief) iswhere religious adherents fail to
understand the existence of religious teachings which he adheres to, leading to conflicts
between siblings of different religions (Islam and Christianity).The problem is a steep road to
building a kinship system in the Hibua Lamo community. This event is known as the
"galosiri"(sorrow) era, among the Hibua Lamo community. In this era, social life in the
atmosphere is no longer under control. The kinship values and systems that have been
inherited by their ancestors become fragile. Third, the era of "hidia" (improve), or the
process of reconciliation, efforts to unite the desires of the conflicting community groups, to
resolve disputes and to restore social institutions that have been hit by conflict become
"marahai" (good) and harmonious as usual.
The achievement of peace in North Halmahera, because it immediately synergized
between the two powers, namely the Regional Government, through controlling Local
Bureaucracy and Local Elites (traditional leaders, religious leaders and community leaders),
which was directly controlled by Hein Namotemo, as the central figure of the two powers. He
is the regent to control government regulation, and as "Jikomakolano" (guardian of customary
area), through social control (Hibua Lamocustomary institution). The combination of these
two powers succeeded in hacking into the conflict and violence of different religious
adherents (Islam vs. Christianity), so that they immediately built and maintained a kinship
system in Hibua Lamo's society as usual.
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Abubakar Muhammad Nur, Sanggar Kanto, Darsono Wisadirana and I Nyoman Nurjaya
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