Eksistensi Adat Dalam Keteraturan Sosial Etnis Dayak Di Kampung Bonsor Binua Sakanis Dae

Abstract

Abstrak
 Masyarakat Dayak di Kampung Bonsor Binua Sakanis Dae, hingga kini menggunakan adat sebagai instrumen penyelesaian sengketa ataupun persoalan sosial budaya ini bertujuan untuk mengungkapkan eksistensi adat dalam keteraturan sosial masyarakat Dayak di Kampung Bonsor Binua Sakanis Dae. Penelitian ini menggunakan pendekatan etnografis yang dilakukan dengan wawancara secara mendalam, observasi partisipatif dan juga pendokumentasian data dan informasi. Penelitian ini menunjukkan bahwa eksistensi adat sebagai sistem hukum di dalam kehidupan masyarakat di Kampung Bonsor Binua Sakanis Dae tampak dalam empat fenomena (1) diakui adat sebagai sistem nilai dan hukum oleh masyarakat di Kampung Bonsor, (2) terdapatnya pola kepemimpinan tradisional yang terstruktur dalam bentuk Binua, (3) terdapatnya prosedur penyelesaian sengketa/permasalahan berupa baras banyu, buah tangah, tail, dan pati nyawa, dan (4) memiliki jangkauan yang bersifat teritorial genealogis yang berlaku berdasarkan wilayah adat.

Social resilience of indigenous community on the border: Belief and confidence in anticipating the spread of COVID‐19 through the Besamsam custom in the Dayak community

“…In general, the Dayak indigenous peoples operate on the basis of customary norms and traditions prevailing in their area (Anggerainy, Wanda, & Hayati, 2017; Boulanger, 2002; Gerke, 1997; Nugraha & Hasanah, 2021). Psychologically, they are bound by the culture they adhere to as a law they have to obey, so that all forms of behaviour and character of indigenous peoples must be in accordance with the culture they believe in (Efriani et al, 2021; Efriani, Dewantara, et al, 2020; Taufika, Simaremare, Chairunnisa, & Nadhira, 2021). For indigenous peoples who live and settle in areas under customary law, such as the Salako Dayak on the border of West Kalimantan, their response to the pandemic is manifested by closing or limiting entry to their areas.…”

“…Customs are used as a source of norms that regulate people's lives in social life, culture, conflict management, and their way of life (Dewantara, Darmawan, Hijjang, & Tamambaloh, 2020;Efriani et al, 2021;Jailani, Dewantara, & Rahmani, 2021). Therefore, the Dayak ethnic cultural orientation has a value orientation related to social and religious life (Sada et al, 2019), while Efriani et al (2021) explain that religious belief is observed through customs and customary law (Efriani et al, 2021). The Dayak people believe that there is a belief in the existence of a higher power beyond human ability, namely the power of Jubata.…”

“…Psychologically, they are bound by the culture they adhere to as a law they have to obey, so that all forms of behaviour and character of indigenous peoples must be in accordance with the culture they believe in (Efriani et al, 2021;Taufika, Simaremare, Chairunnisa, & Nadhira, 2021). For indigenous peoples who live and settle in areas under customary law, such as the Salako Dayak on the border of West Kalimantan, their response to the pandemic is manifested by closing or limiting entry to their areas.…”

“…The term used by the Dayaks is “Jubata” (Katarina & Diana, 2020 ). This belief indicates the existence of a cosmological understanding, which concerns the relationship between humans and the natural environment (Efriani, Dewantara, Fransiska, Ramadhan, & Agustinus, 2021 ). According to the Dayak people's belief, every object or living creature in nature has a “magical” power.…”

Preserve the existence of balala’ tamakng tradition of dayak ethnic to maintain the national identity of indonesia

“…The community has an agreement to go to a place called Darakng and that's where the community performs traditional ceremonies with the aim of asking for protection to avoid the plague. According to (Efriani et al, 2021) traditions tend to exist because the community has experience and life practices, so they regard this as an order of social harmony that is formed into customary law. Harmony means compatible and in li1ne (Saiful et al, 2022).…”