Hegemoni Sosial dan Politik Identitas Putra Daerah Jambi

Abstract

The article describes social hegemony and political domination of local people identity in Jambi. As elsewhere in Indonesia, Jambi is composed of locals and migrants. There is apparent hegemonic contestation between locals and migrants in Jambi. Migrants seems well-fit in Jambi and play significant role in urban context. In contrast, with exception of people of Kerinci and Malayu Jambi, locals seems to be marginalized especially people from Anak Dalam tribe who still hold on their primordial tradition. In political realm, locality and primordial sentiments still play major role during regional political election. The structure and use of politics of identity in Jambi is manifested by the occurrence of conflict of interest and sectoral ego which employs three main power instruments; bureaucracy, religion ad law.
 Abstrak: Artikel ini menggambarkan hegemoni sosial dan dominasi politik identitas putra daerah di Provinsi Jambi. Masyarakat Jambi terdiri dari warga pribumi dan pendatang. Hegemoni di masyarakat Jambi antara penduduk pribumi dan pendatang, secara kasat mata, kalangan pendatang tidak mengalami masalah sosial, penduduk pendatang justru memainkan peran penting di pusat-pusat perkotaan, sementara kebanyakan penduduk pribumi, kecuali Suku Kerinci dan Suku Melayu Jambi, menempati posisi yang agak termarjinalkan, terutama Suku Anak Dalam yang masih terlihat enggan untuk mengakomodir kemajuan dalam kehidupan mereka yang lestari. Dalam dimensi politik, isu kedaerahan ataupun sentimen primordialisme dalam kehidupan masyarakat Jambi sangat kentara. Bangunan pola operasionalisasi politik identitas dapat ditemukan pada berbagai realitas yang terjadi pada masyarakat Jambi yang ditunjukkan dari banyaknya benturan kepentingan (conflic of interest) dan fenomena ego sektoral dengan menggunakan tiga instrumen kuasa utama, yaitu (a) kuasa pemerintahan; (b) kuasa agama; (c) kuasa hukum.

Powerful Custom, Dominated Country: Domination of functionary Custom over Village Government in Kerinci

“…Its manifestation came up for local people to power regaining and getting more significant budget allocation from national. Ulum, Jannah, & Arifullah (2017) explain social hegemony practice and political dominance in Jambi seem to show the nearly similar sign what has been explained by Haboddin. Nevertheless, the phenomenon that shows up is contention between the local community who live in a marginal location with newcomer community almost not have experienced social problems. The majority and the minority in race and religion become a hegemony basis and dominance over another group.…”

“…The current pattern emerges where the village government holds authority in the administrative field while symbolically, the village is only a symbol of its will. Concerns about the existence of identity politics will have an impact on the breakdown of unity as stated by Haboddin (2012), and Ulum et al (2017) certainly have reasons that can be accounted for in the context of political succession at the regional level, but that view seems excessive. However, Kerinci Regency's phenomenon shows different issues: Ninik Mamak, as a representation of adat, becomes a strand of potential splits as previously feared by researchers.…”

“…Most of the studies revealed that identity was a movement and struggling phrase in getting power and budget allocation (Haboddin, 2012;Irawati, 2012;Ulum et al, 2017). The struggling strategy dealing with government (Mudzakkir, 2011) was getting support by adat and also as a spirit to run the government (Asrinaldi & Azwar, 2018;Prioharyono, 2012), and the interesting issue was the power contention among the state, adat, and church (Bayo, 2009).…”

Riau Malay Identity Politics

“…In other words, although not the only one, identity is the main source of meaning. People increasingly organize, organize their meaning of life not around what they do, but, rather based on what they believe (Hemay & Munandar, 2016;Putra, 2019;Salim, 2015;Ulum et al, 2017).…”

“…The process of intellectual Malay Islamic traditions cannot be separated from the process of transmitting and disseminating Islamic teachings and ideas, which always involves a kind of "intellectual network" between the scholars and intellectuals as a whole (Jaya, 2018;Ris'an Rusli, 2018), As far as the political aspects are concerned, the problem of regionalism or main opinion in people's lives clearly creates a structure for the operationalization of identity politics, which can be seen in many conditions that arise in culture, as evidenced by a series of collisions (Ulum et al, 2017), identity is politicized by extreme interpretations and requires support from people who feel the same, whether in gender, nationality, beliefs or other components (A. Syu'ib, 2017).…”