Can longhouses concept explain conflict?

Can longhouses concept explain conflict?

PONTIANAK, West Kalimantan (JP): In the past, and to some
extent today, the Dayak live in longhouses. A banua (village)
consists of several longhouses, each of which consists of two
main apartments: the individual family apartment, called a bilek,
and an open area called a soah. Each bilek is owned by an
individual, whereas each soah is a collective part of the
longhouse.

This type of architectural pattern symbolizes the balance
between individual and collective rights.

Togetherness, harmony, mutual help, mutual understanding,
tolerance, mutual respect and solidarity are the basic principles
of the longhouse community. Usually, food, drink and other daily
needs are shared. Security matters are shared by all the adults
of the banua, including the protection of residents as well as
individual and collective property from the aggression of
strangers. A threat to a single person is considered a threat to
the whole community. An aggressive act on the banua territory is
considered a threat to the whole territory.

One of the positive values of this concept is that it helps
the Dayak to understand the concept of an archipelagic state.
However, it does not mean that there are no internal or external
conflicts. In the past, when the Dayak had not yet been
ethnically labeled as Dayak, but were called according to their
respective subethnic names, some of the Dayak subgroups were
well-known as headhunters. Headhunters performed on the basis of
ritual or heroic background. At that time, war was vital to
resistance and self-defense, and weak groups would easily fall.
However, the head-hunting tradition cannot be justified in the
present cultural and spiritual climate.

Internally, the Dayak would avoid conflict as much as
possible. If a conflict could not be solved personally, both
sides would settle the matter through an adat assembly. Adat law
can also be used to resolve disputes with outsiders, insofar as
the outsiders respect and recognize these laws.

Although longhouse living patterns have undergone significant
changes, the longhouse spirit is still retained by the Dayak
people.

Might the recent Dayak conflict with Madurese migrants have
something to do with the external security concept of the
longhouse community?

The Dayak are obedient, honest, open and low profile,
characteristics that they often become the victims of. Most are
easily cheated, oppressed, exploited and manipulated. An anecdote
of a Dayak rubber tapper would be the best example. When asked by
his trading partners what he wants in exchange for his rubber,
the Dayak says, "What I usually need. The rest is up to you. What
is good for you will be good for me."

What honey bees would not defend themselves when their honey,
nests and community members are threatened? The Dayak are normal
human beings. They will protect themselves if any of their
ancestral lands or property rights are violated, or if community
members are treated beyond the limits of tolerance.

Luckily, we have the state ideology, Pancasila, and the 1945
Constitution, which are in line with the aspirations of the Dayak
people. In addition, we have a strong commitment to respect,
recognize and protect the colorful social and cultural heritage
of our peoples, as reflected in the national motto: Unity in
Diversity. Respect, recognition and the protection of peoples'
rights are stated in Article 18 of the 1945 Constitution.

The recent conflicts in West Kalimantan have not only been a
bitter experience and costly lesson, but also a tragedy and a
violation of human rights. Law enforcement is necessary but not
enough to solve the problem in the long run. It is time for all
of those involved to reflect and evaluate the problem and its
roots.

Summarizing all of the opinions and comments published in the
national press might produce two causes of the violence: cultural
gaps and weaknesses in government policy. Should this be the
case, a dialog must be initiated to discover the roots of the
problem, make policy changes, and to come up with long-term
solutions. (S. Djuweng)