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"ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and powerrelation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra whoperceive, interpret, and respond to reality in which they live, and their manifestations in the reconstructionuf nr;rgcrri in the momentum of regional autonomy policy. It focuses on the people strategies created anddeveloped inwardly and outwardly their l‘vlalalo’s social organization in forms of accommodation as wellas resistance, and involves various interests of the parts.Back to nagorf means back to their imagined identity, ada! and Islam. The adat and religious leadersconsidered that adat and Islam had been marginalized and ignored during village government era. In theera, they did not have power and authority to run local government and make decision along with thedegradation of their charisma in the community. But, in iragari era they have had golden opportunity toget back their power, influence and authority in making local government policy.This dissertation has gotten significant influences from previous main researches such as Scott (1985),Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott’s symbolic obedience andresistance, accommodation and resistance in the same time in temts of various interests. “One is insideand outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arenaconcept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Datacollecting was conducted through in-depth interviews and participation- observations.This dissertation shows that reconstructing process involves contestation, negotiation, and compromisesindicated through the local leaders’ strategies - accommodating or resisting - in confronting with varioussituations among themselves as well as with State. The local elites are adat leaders, as well as religious orlocal government leaders at the same time. It was sometimes hard to make separate those three one toeach other. The local elites are the linkage between local people and the State. On one hand they havedeveloped political issues through manipulating adat and religious doctrines, but on the other hand theyneed state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups withoutfrictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elitesthemselves, and between them and the State.In this research nagarf is read as one that contested to, struggled for, debated on, and utilized withpolitical interests. Some of the old features of the adat have been left away but some new things came upthrough negotiation process between the local people and the States interests. lt is therefore nagari is nota static, but dynamic construct in facing with concrete situations of interests. lt is the process ofnegotiation and bargaining, interpretation and re-interpretation, and giving meaning that is calledcontestation in this dissertation. My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt is relevant with Scott’s symbolic obedience and resistance concepts. The different from Scott’s is that the..."

"ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and powerrelation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra whoperceive, interpret, and respond to reality in which they live, and their manifestations in the reconstructionof nagari in the momentum of regional autonomy policy. It focuses on the people strategies created anddeveloped inwardly and outwardly their Malalo?s social organization in forms of accommodation as wellas resistance, and involves various interests of the parts.Back to nagari means back to their imagined identity, adat and Islam. The adat and religious leadersconsidered that adat and Islam had been marginalized and ignored during village government era. In theera, they did not have power and authority to run local government and make decision along with thedegradation of their charisma in the community. But, in nagari era they have had golden opportunity toget back their power, influence and authority in making local government policy.This dissertation has gotten significant influences from previous main researches such as Scott (1985),Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott?s symbolic obedience andresistance, accommodation and resistance in the same time in temts of various interests. ?One is insideand outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arenaconcept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Datacollecting was conducted through in-depth interviews and participation- observations.This dissertation shows that reconstructing process involves contestation, negotiation, and compromisesindicated through the local leaders? strategies - accommodating or resisting - in confronting with varioussituations among themselves as well as with State. The local elites are adat leaders, as well as religious orlocal government leaders at the same time. It was sometimes hard to make separate those three one toeach other. The local elites are the linkage between local people and the State. On one hand they havedeveloped political issues through manipulating adat and religious doctrines, but on the other hand theyneed state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups withoutfrictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elitesthemselves, and between them and the State.In this research nagarf is read as one that contested to, struggled for, debated on, and utilized withpolitical interests. Some of the old features of the adat have been left away but some new things came upthrough negotiation process between the local people and the States interests. lt is therefore nagari is nota static, but dynamic construct in facing with concrete situations of interests. lt is the process ofnegotiation and bargaining, interpretation and re-interpretation, and giving meaning that is calledcontestation in this dissertation.My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt isrelevant with Scott?s symbolic obedience and resistance concepts. The different from Scott?s is that the..."

"Indonesia mengakui eksistensi masyarakat hukum adat beserta hak-hak tradisionalnya di dalam Pasal 18 Undang-Undang Dasar Negara Republik Indonesia 1945. Salah satunya adalah lembaga perwakilan masyarakat adat yang memperlihatkan nilai-nilai tradisional yang masih hidup hingga sekarang. Undang-Undang Nomor 6 Tahun 2014 tentang Desa belum sepenuhnya mengakomodir nilai-nilai adat di setiap daerah terutama perwakilan adat di Nagari Minangkabau. Oleh sebab itu, terdapat dua pokok permasalahan: Pertama, kedudukan dan kewenangan lembaga perwakilan adat dalam struktur pemerintahan nagari di Minangkabau dan Undang-Undang tentang Desa dan Kedua, konsep ideal mengenai lembaga perwakilan adat di Indonesia. Analisis dilakukan dengan menggunakan teori hukum tata negara adat karena memiliki kaitan erat dengan nilai-nilai ketatanegaraan Indonesia yang diikuti dengan penerimaan terhadap keberadaan adat yang lahir dari sebuah persekutuan hukum dan memiliki ciri khas tersendiri. Selain itu, dilakukan perbandingan pengaturan masyarakat adat di Amerika Serikat, Australia, Kamerun dan China. Kesimpulan adalah lembaga perwakilan adat nagari belum sepenuhnya terakomodir dalam Undang-Undang tentang Desa sehingga dibutuhkan sebuah pengaturan ideal untuk mengakomodir kebutuhan masyarakat adat nagari di Minangkabau terutama dalam unsur keanggotaan, metode pemilihan dan kedudukan dan kewenangan dari lembaga perwakilan adat tersebut. Untuk itu, diperlukan perubahan terhadap Undang-Undang Nomor 6 Tahun 2014 tentang Desa dalam hal pengaturan mengenai desa adat yang dapat dibandingkan dengan negara lain yang lebih mempunyai pengaturan dan perlakuan terhadap desa adat di negarannya seperti di AS, Kamerun, RRC dan Australia.

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Indonesia acknowledges the existence of indigenous law communities along with their traditional rights in Article 18 of the Indonesian 1945 Constitution. One of these institution is the traditional people representatives that embrace traditional values that lives up to the present. Law Number 6 of 2014 on Villages have not fully accommodated tradition values that exists in the respective regions, particularly the traditional representation in Nagar Minangkabau. As such, there are two issues: the position and authority of traditional representative institutions within the governance structure of nagari in Minangkabau and the Village Law; and, secondly, the ideal regulation on traditional representative institutions in Indonesia.

The analysis is conducted using the theory of traditional constitutional law as it bears close relation to Indonesia's state constitutional values followed by acceptance of the diversity of customs that arise from an amalgamation of laws that have their own characteristics. Additionally, a comparison is carried out as regards regulations that govern indigenous communities in the United State, Australia, Cameroon, and China. The conclusion is that the nagari indigenous representative institution is not fully accommodated in the Village Law and thus an ideal regulatory instrument to accommodate the need of the nagari indigenous community in Minangkabau, among others membership, method of election and the position and authority of the indigenous representative institution."

"Tulisan ini tidak ditujukan untuk memberi jalan keluar bagi perdebatan mengenaihubungan antara negara atau kekuasaan dan Islam, namun hanya memetakan subtansipemikiran-pemikiran mengenai hal tersebut sebagai kajian yang seolah tak berujung.Seperti diketahui, Islam memiliki konsep politik mengenai negara Islam. Setidaknyaterdapat tiga aliran dalam memahami hal tersebut; Pertama, Islam merupakan satu agamayang sempurna dan mengatur semua aspek kehidupan manusia, termasuk kehidupanbernegara. ; Kedua, Islam merupakan agama dalam pengertian Barat yang tidak adahubungannya dengan urusan kenegaraan; Ketiga, Islam bagi aliran ini mempunyai tatanilai etika bagi kehidupan bernegara, tetapi tidak mempunyai sistem ketatanegaraan.Keyakinan Islam adalah tunggal adanya, tapi di dalamnya, Islam adalah agama atauajaran yang multitafsir, dan ini sangat membuka kemungkinan lahirnya begitu banyakpenafsiran mengenainya"

"To inherit something if it is not genetically is believed to be a culture. Knowledge is culture since it is not genetically acquired. When we are discussing the -function of knowledge that means we are discussing the `culture', because knowledge is transferred by socialization, and human get it by learning process.

Knowledge in its formation is connected to power. One of the processes in formation of knowledge is through education and power is represented by the state and its government with its regulations reinforced. In education, curriculum is the reflection of power.

The government issues the national curriculum, applied throughout the country. In the implementation, the uniformity can not be fully applied. The due to the various situation and condition in every region. Alternative education is considered to be against uniformity in the implementation of national curriculum. Alternative education is also viewed as power in education.

Power contest is the condition that comes along with the formation of knowledge. Power contest appears when knowledge is constructed, deconstructed, and reconstructed. All happen within the constellation of power.

The concept of contest is used to illustrate the struggle, the fight, competition and debate when knowledge is in formation within the constellation of power.

Teaching through schools is one of the ways to formation of knowledge. In formation of knowledge, state with its national curriculum seems to stand in one side while, children, parents, peer groups, milieu, NGOs, and media are in the other side. Power contest seems to give certain color when alternative education is set in the context.

SDKE Mangunan is a type of alternative education that we can use to illustrate power contest between education and the state in the formation of knowledge. Romo Mangun with his curriculum for SDKE Mangunan has to face the state which implements national curriculum. Children just have to face their teachers in class. This will become more complicated with the presence of others like parents, peer groups, milieu and media."

"The political realm according to the theory of Bertrand Resull is the human social interaction in power relation and in the two-side impulse, either to dominate or dominated. The ethics of politics should be the primary tool to connect the two-side impulse. Moreover, Indonesia, as one of the biggest democratic countries in the world, should have implemented the basic principles of he ethics of politics in the legal authorization of the power of the state as well as in the application of the separation of powers (Trias Politica)"

"The political realm according to the theory of bertrand russell is the human social interaction in power relation and in the two-side impulse, either to dominate or dominated. The ethics of politics should be the primary tool to connect the two-side impulse. Moreover, Indonesia, as one of the biggest democratic countries in the world, should have implemented the basic principles of the ethics of politics in the legal authorization of the power of the state as well as in the application of the separation of powers (Trias Politica)"

"Disertasi ini adalah mengenai hubungan-hubungan kekuasaan antara pemerintah kota dengan pelaku sektor informal. Lebih spesifik, disertasi ini mengenai kalangan pedagang kaki-lima (PKL) di Kota Depok, Jawa Barat dalam memahami, menginterpretasi dan menanggapi kenyataan yang mereka hadapi akibat pemberlakuan peraturan daerah (Perda). Kehidupan mereka teracam oleh tindakan operasi penertiban petugas Satpol PP sebagai salah satu aparat. Disertasi ini memusatkan perhatian pada strategis-strategis yang sengaja dikembangkan oleh PKL, Preman dan Aparat setempat untuk menguasi trotoar dengan melakukan negosiasi dan akomodasi.Hubungan-hubungan kekuasaan dalam konteks penguasaan ruang publik tersebut, seolah menjadi perebutan antara pihak PKL dengan Preman dan Aparat yang ingin melaksanakan aktivitas sehari-hari serta tugasnya, dipandang sebagai sebuah perspektif, pengetahuan, dan kekuasaan yang bebas diinterpretasikan oleh seorang peneliti Antropologi. Sikap negosiasi dan akomodasi yang dilakukan para PKL yang terjadi di trotoar bekerja terkait satu sama lain dan saling membutuhkan, menyebabkan posisi mereka semakin menunjukkan penguasaannya. Para pelaku seperti preman dan aparat yang terlibat dalam melakukan strategi negosisasi dan akomodasi merupakan praktikpraktik sosial yang menandai bekerjanya kekuasaan, karena adanya hubungan antara struktur dan agensi (Giddens, 1979). Trotoar sebagai tempat aktivitas mereka sehari hari, juga sebagai objek tarik menarik antara PKL, Preman dengan Aparat setempat merupakan reproduksi aktivitas-aktivitas yang telah terorganisasi melalui kontekstualitas ruang dan waktu. Oleh karena itu, kontekstualitas merupakan interaksi yang disituasikan dalam ruang dan waktu (Giddens, 1984). Sikap resistensi yang ditunjukkan para PKL itu, meskipun terkadang tidak tampak ke permukaan merupakan sebuah aspek politik yang mengimplikasikan interpretasi yang berbeda beda (Foucault, 1978). Lebih jauh Foucault (1978) menyatakan, bahwa resistensi selalu hadir bersama kekuasaan, dan, "dimana ada kekuasaan, di sana ada resistensi", sehingga adanya kekuasaan selalu dihadapi dengan perlawanan. Hal ini oleh para antropolog seringkali dikaitkan dengan sifat hegemoni yang melekat pada kekuasaan tersebut (Gramsci dalam During, 2001). Di samping itu, Foucault (1978) menyatakan, bahwa kekuasaan selalu hadir di seluruh ruang sosial (social sphere) dimana pun dan memasuki ruang publik, sehingga kekuasaan bukanlah suatu kepemilikan monolitik suatu kelas atau kelompok tertentu.Temuan penelitian, dapat dikemukan seperti sebagai berikut :Pertama, bahwa trotoar dimaknai sebagai salah satu ruang publik yang peruntukannya diatur oleh pemerintah kota melalui peraturan daerah (Perda). Pemberlakukan Perda selama ini sejak 2006), sering mengundang kontroversi dari masing-masing pihak yang berkepentingan, terutama kalangan PKL. Para PKL yang sering melakukan perlawanan bertujuan untuk mengimbangi petugas Satpol PP. Akan tetapi pada saat yang lain PKL melakukan negosiasi, dan akomodasi untuk mempertahankan trotoar sebagai tempat berusaha mereka. Oleh karena itu, trotoar dalam konteks penggunaannya bukanlah sesuatu yang statis, tetapi konsep yang dinamis dan selanjutnya dijadikan objek perebutan oleh pihak-pihak yang berkepentingan. Proses "tarik menarik" antara berbagai kepentingan, proses makna-memaknai dan tafsir-menafsirkan merupakan proses yang menandai bekerjanya kekuasaan yang terus berkembang sesuai kepentingan masingmasing pihak yang terlibat.Kedua, proses negosiasi, dan akomodasi yang dilakukan oleh masing-masing pihak tersebut demi melanggengkan kepentingannya untuk menguasai trotoar. Oleh karena itu untuk menguasai trotoar para PKL pada awalnya bersikap resistensi dalam menghadapi Aparat. Tetapi kemudian mereka melakukan negosiasi dan akomodasi karena dianggap lebih efektif. Tindakan negosiasi dan akomodasi yang dilakukan di antara pihak-pihak yang terlibat tersebut merupakan sikap yang berkembang selama ini, sehingga semakin memperkuat penguasaan ruang publik.Ketiga, tindakan resistensi, negosiasi dan akomodasi yang berkembang dalam hubungan-hubungan kekuasaan antara PKL, Preman dan Aparat merupakan konstelasi yang tidak mudah untuk dihilangkan begitu saja, tetapi memerlukan tindakan-tindakan yang arif, sehingga tidak terjadi tindakan-tindakan yang selama ini cenderung adanya kekerasan.

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This Doctoral Thesis is about relations of authority between central government and informal sector. More specific, this doctoral thesis about impact of community of traditional trader in City of Depok, West Java in term of understanding, interpretation and responding reality life of them on local government legality - (Perda). Traditional trader life in danger by action and operation of Government Police (Satpol PP) to curb as government institution. This doctoral thesis focused on strategies which is absolutely developed by Traditional Trader (PKL), civilian freeman and government institution in that area to get control of pedestrian way with negotiation and accommodation. Relations between authority in context domination on public area, as through become battle for power between Traditional Trader (PKL) with civilian freeman and Government Institution which is they are want to do daily duties, viewed as perspective, knowledge, and authority which is to interpretation by Anthropologists. Attitude of negotiation and accommodation which is traditional trader doing on pedestrian way relate each other and need each other, impacting position of them more refer to get power. Civilian freeman and Government Institution in term to do strategy of negotiation and accommodation that is social practices which is mark sense authority works, because as it is relationship between structure and agency (Giddens, 1979).Pedestrian Way as place of daily activities of them, as well as object battle for power between traditional trader, civilian freeman and local government institution which is reproduction of activities of organized by mean of contextual area and time. On that cause, contextuality which is situationed interaction on area and time (Giddens, 1984). Attitude of resistantion to pointed from that traditional trader, although sometimes not really definitely explisit which is one of politic aspect to implicate different interpretations (Foucault, 1978). Farther Foucault (1978) suggest that resistantion always come up with authority, and "where as it is autority, there as it is resistantion", so it will always authority responded with oppotition. This thing by anthropologists many times related with hegemony which is stick to that authority (Gramsci on During, 2001). Otherwise, Foucault (1978) suggest that authority always come up on whole social area(social sphere) anywhere and entering public area, so it will authority not an monolitic ownership a class or certain group.Research result has fouded as like as :First, that pedestrian way has meaned as one of public sphere which is role of conduct from local government by mean local government legality (Perda). Authorized Perda since 2006, often exciting controversion from each be concerned side, especially traditional trader side. Traditional traders which is who often to opposite purpose for balancing Government Police (Satpol PP).However once a time other side traditional trader doing negotiation, and accomodation for maintain pedestrian way as place as work for them. On that cause, pedestrian in context its use not statical things, but conceptual which is dinamic and next as well as object to battle for authority by sides be concerned. Process "pull-pulling" between various interest, meaningful process and interpretatively which is process indicated development authority works relate with authority each sides.Second, hopefully to have authority for authorizing pedestrian way. On that cause to authorized pedestrian way traditional traders at first time being resistantion when confront to the Government Institution. But then have a deal and negotiation and accomodation because they feel more effectively. Actions of negotiation and accomodation that does between sides which is who joined with that situation there is as long as development attitude. So it will strengthen domination public sphere.Third, resistantion action, negotiation and accomodation which is developed in term relations authority between traditional traders, civilian freeman and government institution which is not easy constelation to removed, but must have wise actions, so it wont create rush actions."