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Petskha Vai :: Konflik tanah pada Orang Walsa di Papua

WENEHEN, Agustinus, Dr. Pujo Semedi, MA

2003 | Tesis | S2 Antropologi

Di Papua saat ini, banyak sekali terjadi konflik internal atas tanah adat. Fenomena ini membuktikan bahwa sistem penguasaan dan pengelolaan tanah adat yang dulu dikemas dalam nilai kultural seperti Petskha Vai (rahim ibu atau bait suci) di dalam perspektif Orang Walsa, kini secara prosesual mengalami pergeseran karena mereka harus bersentuhan dengan penetrasi luar. Tanah kini menjadi sebuah komoditi/barang dagangan siap panen untuk mendapatkan “uang” bagi unit sosial yang mengklaim diri sebagai pemiliknya. Untuk membuktikan klaim penguasaannya, setiap unit sosial (suku, keret dan klen) mulai mengkonstruksi batas-batas sosial (secara tradisi lisan) dan batas-batas alam (fisikal). Lalu mereka mulai bernostalgia dan berfantasi “bagaimana” suatu kawasan tanah bisa dikuasai walaupun konflik internal terus merambat mengikuti waktu dan belum ada resolusinya. Persoalan tanah di atas merupakan peristiwa kebudayaan. Tanah yang menjadi pusaran arus konflik internal itu saya analogikan sebagai arena permainan dan persaingan kepentingan antar unit sosial. Di sinilah setiap unit sosial yang hadir dalam kompetisi itu selalu “mengkonteskan” klaim penguasaannya berdasarkan beberapa aspek; Pertama, struktur sosial keret dan klen menurut kedudukan Yivel (tertua), Hovrini (tengah) dan Kalal (bungsu) secara genealogis patrilineal. Kedua, sejarah lokal tentang migrasi awal, perang suku, perkawinan, anak angkat dan hadiah. Ketiga, kebijakan pemerintah yang terkait dengan batas-batas administratif distrik. Analisis saya lakukan dengan memotret sistem penguasan, konflik dan resolusi konflik tanah adat. Saya mendapatkan bahwa konflik internal itu umumnya masih didiamkan, karena belum dipengaruhi perubahan imajinasi. Namun mungkin saja akan bergeser ke konflik terbuka (kontak fisik) ketika tanah/hutan adat yang menjadi sumber konflik itu dialihkan status pengelolaannya ke pemerintah maupun swasta. Saya mencatat bahwa upaya penyelesaian konflik itu telah dilakukan sejak dulu melalui praktek perang saudara kemudian masuk ke pintu Opsla. Akan tetapi ketika hadirnya “negara”, model Opsla pun terkubur. Kemudian lahirlah praktek Sinas (ilmu hitam) sebagai salah satu alternatif pengelolaan konflik tanah adat yang kini telah masuk dalam konsepsi budaya Orang Walsa. Di antara matinya Opsla dan Sinas sebagai perbuatan “negatif”, konflik-konflik internal itu mulai digiring masuk ke Lembaga Musyawarah Adat-LMA (kini Dewan Adat Kerom). Di bawah lembaga ini yang saya bisa katakan berwajah musyawarah adat dan otak pemerintah, mulai digalang pertemuan-pertemuan formal untuk memediasi dan memfasilitasi konflik-konflik internal. Namun LMA masih “mandul” bahkan di dalam sidang musyawarah adat (MUSDAT) terjadi kontak fisik. Inilah wajah sebuah lembaga lokal yang dikonstruksi dan direkayasa untuk “memayungi” kepentingan Orang Papua, namun celakanya tidak “berbasis dan berwajah lokal”.

Papua nowadays has the highest internal conflicts land tenure. This phenomenon proves that the systems of management and control on the cultural landscape which were formalized into their cultural values like Petskha Vai (a mother womb and the sacred temple of the Lord) based on the Walsa’s perspectives, has been gradually changing because they have to get in touch with the external penetration. The landscape has now become a readily-harvested commodity to get “money” the social unit which claim themselves the land owners. To prove claim, each social unit (tribe and clan) starts constructing social boundaries based on their verbal tradition or on geographical borders. Then they start recalling and imagining “how” to get landscape even though internal conflicts keep on growing in line with the on-going time and with no way out. The problems on the cultural landscape is a cultural event. I try to make a analogy on it. The landscape which is the whir pool of their internal conflicts is analogized as a playground and a competition among different interests of the social units. It is here that each social unit taking part in the competition always tries to show off their claims of possessions based on some aspects. Firstly, the social structure of the tribes and clans based on the structural position of Yivel (leaders), Hovrini (middle class people) and Kalal (the last child) which seem to be genealogy patrilineal. Secondly, the local history of earliest migration, tribal, wars, marriage, fostering children and gifts. Thirdly, government policies related to administrative boundaries. The analysis of the thesis are carried out by recording the system of ownership, conflict and resolution on land tenure. It’s argue that they let the internal conflicts exist and they will get open conflicts when the management and ownership of the land tenure, the source of conflicts, are taken by the governme nt of private institutions. It is noted in the research that the efforts to overcome the conflicts have been done for long. There is conflict-overcoming mechanism in the forms of civil war followed by Opsla as an effective model of conflict management in the old days. However, the Opsla is not effective any longer as a “state” take the control. It eliminates the only model of conflict way out as a new play ground to overcome the conflicts. This cause practices of Sinas (black magic) as one of alternatives to overcome the conflicts on the land tenure which becomes cultural conception of Walsa tribe. As the Opsla and Sinas die out as a result of “negative” attitude, the internal conflicts are channeled to Lembaga Musyawarah Adat-LMA (Cultural House of Representatives). Under management of a non-profit institution, which labeled as a culturalface institution with the government based conception, formal meanings, and talks to mediate and facilitate the overcome of the internal conflict are intensively encouraged. However, LMA does not work effectively. It happened several times that members of the talks got physical quarrel. This is a true model of local institution which is constructed and engineered to “shelter” the needs of Papua people, and which is not “local- faced and based model”.

Kata Kunci : Antropologi Sosial,Konflik Tanah Adat,Petskha Vai,Orang Walsa Papua, Land Tenure, Conflict, Conflicts Resolution and Socio-Cultural Dynamic


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