CC BY
39
Section 4. Regional economy
https://doi.org/10.29013/EJEMS-21-4-30-41
Rochgiyanti,
Faculty of Teacher Training and Education, LambungMangkurat University, Banjarmasin, Indonesia
Sudharto P. Hadi, Faculty of Social and Political Sciences, Diponegoro Universiy, Semarang, Indonesia
Yuwanto,
Faculty of Social and Political Sciences, Diponegoro Universiy, Semarang, Indonesia
Teguh Yuwono, Faculty of Social and Political Sciences, Diponegoro Universiy, Semarang, Indonesia E-mail: yantiunlam87@ulm.ac.id
SETTLEMENT OF LAND DISPUTES BETWEEN VILLAGERS AND OIL PALM PLANTATIONS: UNRESOLVED CONFLICT RESOLUTION
Abstract. This paper aims to explain the source ofconflict and the process of resolving land disputes, as well as analyze why citizens use the headband symbol in their resistance. This case occurred in Jambu Baru Village, Kuripan Sub-District, Barito Kuala Regency, and South Kalimantan Province. This paper is compiled based on data obtained from the results of literature review, especially the results of news observation from online media that report on the demands of residents who refuse to operate oil palm plantations in their villages. In addition, there is secondary data sourced from the Central Bureau of Statistics of Barito Kuala Regency. Moreover, the data analysis is done. From the results of the analysis it can be known that the conflict began when the district government decided to open a swamp area that was considered unproductive as oil palm plantations. Sometime after the plantation is operational, there is a dispute between the residents and the company. The community complained about the issue to the legislature. Based on the results of mediation conducted by the legislature, the company temporarily suspended the company's operations in the village. In the protests, residents used distinctive headbands as a symbol of resistance. In order not to cause problems in the future, a complete resolution of the dispute is needed, which can provide a permanent solution for both parties.
Keywords: Oil Palm Plantation; South Kalimantan; District Government; The Company; and The Resident.
I. Introduction
Conflict is inherent in human life, because life is colored by differences and contradictions. (Holman [11]) in (Rahmatullah & Hadi [18]) defined conflict as a human mental and spiritual struggle that involves differences in conflicting principles, statements, and arguments. (Yang, Cheng, & Chuang [31]) argued that conflict is a process that occurs between two or more parties related to an object, using certain patterns of behavior that produce conflict output. According to the theory from (Pruitt, Rubin & Kim [17]) mentioned that conflict is the perception of differences in interest, or a belief that the aspirations of the parties to the conflict cannot be achieved simultaneously. If one party has entered the other territory by filing a claim, then the conflict has become a dispute. In disputes concern conflicts in it, while in conflict does not necessarily contain elements of dispute.
In human life, conflict can occur in many areas of life, including natural resources. Because of the difference in perspective between interested parties, natural resources that have a high potential for conflict. In addition, in natural resources there are inherent characteristics, namely intangible properties (not easily quantified in monetary form), common property (the
assumption that the environment is public property), negative externalities (the impact on others, not initiators of activities), and long-term (the impact occurs in the long term) (B. Setiawan & Hadi [22]).
Natural resources are essential in supporting the sustainability of human life. Especially for humans who still adhere to the traditional way of life, where they are very dependent on the generosity of nature. In this case it will appear that they will maintain harmony with the surrounding nature. Therefore, humans are not only social creatures, but also ecological creatures. This means that the full meaning of human life is found not only in relation to others, but also in relation to nature as an ecological being, which Arne Naess refers to as ecosophy (Wu, Li, & Li [30]).
In Indonesia, natural resources, especially land, contain a very high potential for conflict given the increasingly limited amount of land available compared to the growth in population. Based on the records from (Konsorsium Pembaruan Agraria, [14]), throughout 2018 there have been at least 252 agrarian conflicts, with an area of conflict reaching 400.430 hectares, involving 108.714 family heads. The following table shows details of the area of agrarian conflict in question.
Table 1.- Extent of Agrarian Conflict Area in Indonesia During 2018
No. Types of Agrarian Conflict Area of Conflict (Ha)
1. Conflicts in the plantation sector 302.526
2. Conflicts in the forestry sector 52.176
3. Conflicts in the mining sector 21.127
4. Conflicts in the coastal-marine sector 11.231
5. Conflicts in the infrastructure sector 10.603
6. Conflicts in other sectors 1.827
7. Conflicts in the agricultural sector 940
Source: (Konsorsium Pembaruan Agraria [14])
Conflicts in the plantation sector recorded the highest area of conflict. The high conflict in the plantation sector is related to the industrial expansion plantation forest companies and oil palm plantations. The expansion of oil palm plantations occurred in various regions of Indonesia, including in South Ka-
limantan. Based on the records from (Konsorsium Pembaruan Agraria [14]) of South Kalimantan region accounted for 1.20% of the total agrarian conflicts that occurred throughout Indonesia.
Related to land conflicts in oil palm plantations, there have been conflict resolution efforts, such as
(Dhiaulhaq et al. [8]) where in transforming conflicts in plantations can be done through mediation, it is based on the experience of plantation conflicts in Sumatra. (Dhiaulhaq et al. [8]) also observed at the effectiveness of the use of mediation in addressing forestry and land conflicts, with cases in Cambodia, Indonesia and Thailand. From these two studies, conflict can be resolved through mediation. Efforts to overcome conflict by putting forward negotiations, for example, can be seen from the research results of (Rokhim, Januari, Atik, Shara & Rusdayanti [20]) where to resolve the conflict, oil palm plantation companies have given plasma plantation land to former land owners, promising compensation, compensation agreements, and negotiations to end the occupation ofplantation land. Meanwhile, the research from (Hanley [9]) showed that there are efforts to resolve conflicts by giving some money to each affected family head, even though they accept it forcibly because of intimidation from certain individuals.
If these studies show the existence of conflict resolution efforts through various mediations and also negotiations in the form of giving some money so that disputes can be resolved, then this paper will discuss an unresolved dispute resolution. This incompetence can certainly be a time bomb that can explode at any time causing greater losses. Based on the pattern of incomplete conflict resolution, the purpose of this paper is to find out the cause of the conflict, the process of conflict resolution, and the use of symbols in resistance by citizens in protests.
II. Research method
This article is based on the results of a case study. This case study includes a type of instrumental case study, as a theory from (Verd, Barranco & Lozares [28]), because this case study provided a basis for understanding certain issues that are not of primary interest, but secondary interests used to support other interests. The source of the research data was obtained from the results of literature review, especially from online media published in the period July-August 2019, which reported the demands of residents in The Re-
gional Representative of Barito Kuala Regency, as well as official documents sourced from the Central Bureau Statistics of Barito Kuala Regency. Thus, the main source ofthis writing is secondary data. Nevertheless, in an attempt to obtain valid information, the author has conducted an interview with one of the protesters who was successfully contacted.
Although the author did not visit the location after the protest, it does not mean that the author does not know the village that is the object of this writing. In 2014 the author visited the village to conduct research on the existence of community livelihood sources in connection with the expansion of oil palm plantations. The research results had been issued by (Varkkey, Tyson & Choiruzzad [27]). From the research results it can be known that there is a threat to local livelihood sources that have been carried out by the community for generations due to the opening of oil palm plantations. Therefore, it is not surprising that then there is a reaction from the community to oil palm plantations, where they refuse their presence.
III. Result and discussion
- Introducing Jambu Baru Village
Jambu Baru Village is one of nine villages in Kuri-pan Sub-District, Barito Kuala Regency. Quoted from the Central Bureau of Statistics of Barito Kuala Regency (2018), this village is the largest village in Kuripan Sub-District, because the area reaches 84 kilometer, or equivalent to 24.45% of the total area of Kuripan Sub-District which reaches 343.50 kilometer. From Jambu Baru Village, the distance to the Sub-District capital reaches 27 km, while to get to the district capital must be reached a distance of 28 km. Jambu Baru Village is a village located on the banks of the Barito River, where this river is the main transportation route for people to go to the district and district capital. The main modes of transportation are Klotok boats (the local designation for small outboard boats) and speed boats.
In 2017 the population of Jambu Baru Village amounted to 580 people, consisting of 270 men and 310 women (Central Bureau of Statistics Barito
Kuala Regency, 2018). From this figure, the gender ratio between the male and female population reached 87.10. If the number of head's family is calculated, then there are 195 heads of families. When calculated based on the area (84 km) compared to the population (580 people), the population density in Jambu Baru Village reached 6.90 people / km. According to the gender ratio, it can be known
that in Jambu Baru Village there is more female population than the number of male population. Judging from the rate of population growth during 2010-2017, it can be known that the rate of population growth in Jambu Baru Village averaged 1.43%. The Details on the resident's number ofJambu Baru Village during 2013-2017 can be seen in the table below.
Table 2.- Number of Residents of Jambu Baru Village 2013-2017
No. Years Gender Amount Gender Ratio Population Density (live/km)
Males Females
1. 2013 254 294 548 86.39 6.52
2. 2014 257 298 555 86 *
3. 2015 262 302 564 87 6.71
4. 2016 266 306 572 83.93 6.81
5. 2017 270 310 580 87.10 6.90
Source: Central Statistical Agency of Barito Kuala Regency 2014, 2015, 2016, 2017, 2018, Customized
According to the level of family welfare, the residents of Jambu Baru Village can be grouped into five stages. Referring to National Population and Family Planning Agency, the stages classified into as follows: 1) Pre-Prosperous Family, which is a family that does not meet one of the six indicators of The Prosperous Family I (KS I), or the indicator of 'basic needs' of the family; 2) Prosperous Family I (KS I), is a family that is able to fulfill the six indicators of KS I stage, but has not met any of the eight indicators of Prosperous Family II (KS II), or indicators of family 'psychological needs';
3) Prosperous Family II, is a family that is able to fulfill six indicators of stage KS I and eight indicators of KS II, but does not meet any of the five indicators of Prosperous Family III (KS III), or indicators of 'developmental needs' of the family;
4) Prosperous Family III, is a family that has been able to meet six indicators of KS I stage, eight indicators KS II, and five indicators KS III, but does not meet one of the two indicators of Prosperous Family III Plus (KS III Plus), or indicators of 'self-self-esteem) of the family; and 5) Prosperous Family III Plus, is a family that has been able to meet the
whole of six indicators of KS I stage, eight indicators KS II, five indicators KS III, and two indicators KS III Plus. Details of the stages of family welfare level and numbers in Jambu Baru Village are as follows.
Table 3.- Number of Pre-Prosperous Families and Prosperous Families in Jambu Baru Village
No. Categories Amount
1. Pre-Prosperous Families 7
2. Prosperous Families I 37
3. Prosperous Families II 105
4. Prosperous Families III 19
5. Prosperous Families III plus 22
Source: Central Statistical Agency of Barito Kuala, 2018. Kuripan Sub-District amount in a number 44
The settlement residents ofJambu Baru Village are on the banks of Barito River. Some of the houses are built on the river, while some are on land facing the river. Unfortunately, some of the houses built on the river do not make the river as a front yard, but instead serve as a kitchen and backyard. This shows that the construction of the house has shifted orientation to land. Overall, the settlement is spread across 4 Neighboring Pillars (RT), where there is
only one pillar of the Population (RW). The majority of the population is the Dayak Bakumpai tribe, which comes from Dayak Ngaju family. In everyday communication, they use Bakumpai; but if communicating with non-Bakumpai speakers then Banjar language is used.
Based on the source of the Bureau Central Statistics of Barito Kuala Regency (2018), it can be known that the educational infrastructure available in Jambu Baru Village classified into 3 parts such as one Kindergarten, two Elementary Schools (elementary), and one Junior High School. If students want to continue their education to the High School Level, they have to go to the sub-district capital where there is the only high school for the entire Kuripan Sub-District. To get to school, the students use boat transportation, because there is no road access from Jambu Baru Village to the capital of Kuripan SubDistrict. Health infrastructure is in the form of one Village Health Post (Poskesdes) and one Integrated Service Post (Posyandu).
The number of health workers in health care facilities classified into such as follows: one midwife and one village shaman. The worship infrastructure consists of one small mosque and two mosques. The existence of worship infrastructure for Muslims is related to the population who as a whole (100%) adhere to Islam. Socio-political institutions are in Jambu Baru Village in the form of one Village Consultative Agency (BPD) and one Village Community Empowerment Institution (LPMD/LPMK).
As a community living in the countryside, agriculture is a source of life for residents in Jambu Baru Village. Based on data from the Central Bureau Statistics of Barito Kuala Regency (2018), the area of rice paddy harvest reached 400 ha; while the farmers are gathered into four Groups of Farmers or Combined Farmers Groups (Gapoktan) with a total of 86 members. Therefore, each farming group consists of about 21-22 people. In addition to planting rice, residents also plant yams, fruit trees, and raise chicken villages. In addition to relying on the agricul-
tural sector, plantations, and livestock, residents also rely on the results of nature. From natural sources, they can take forest products and catch fish. They also developed woven crafts made from Purun plants (Lepironia articulata). The economic infrastructure in Jambu Baru Village in the form of grocery stores those are open every day, while the market can only be found once a week.
- Source of Conflict
The natural resource conflict that occurred in Jambu Baru Village stems from the decision of the district government to open investment in oil palm plantations in swampy areas, which are considered abandoned and unproductive land. By being used as a plantation, it can open jobs for people around plantations who originally worked in the agricultural sector and depend on natural wealth. But the residents ofJambu Baru Village dismissed the notion that the land that is considered a sleeping land is not less productive land. They actually argue that in the sleeping land those residents can look for Galam (Melaleuca cajuputi), fish, Purun (Lepironia articulata), rattan, and others, so that if they enter oil palm plantations it would destroy everything (Imantoko, Sunkar & Santosa [12]). If all has been destroyed, then there was nothing that the citizens can do. It is the people who should enjoy the development advantaging.
Before the entry of oil palm plantations, the residents ofJambu Baru Village did depend on the source of their lives from natural products. Natural environmental conditions in the form of rivers, swampy areas, and peat lands that are widely spread have provided a source of livelihood for the surrounding residents. According to the research results from (E. N. Setiawan, Maryudi, Purwanto & Lele [23]) on the Local Wisdom of Dayak Bakumpai People in wetlands, it can be known that throughout the dry season and rainy season, swamp land remains the focus of life expectancy for its citizens. In addition to farming, the work in question can be seen in the following table.
Table 4.- Livelihoods of Jambu Baru Villagers
No. Type of work Dry Season Wet Season
1. Harvesting fish from Beje v -
2. Catching fish from a river v v
3. Hunting a purun v v
4. Weaning mats v v
5. Looking for rattan v v
6. Cutting down Galam v v
7. Taking forest products v v
Source: (E. N. Setiawan et al. [23])
Bases on the livelihood table of residents, it can be known that in the dry season, they can harvest fish from Beje (a kind of pond to maintain fish naturally), look for Purun (Lepironia articulate), weave mats, look for rattan, and cut down Galam trees (Melaleuca cajuputi); While in the rainy season, residents can catch fish in the river using various traditional fishing gear, looking for Purun (Lepironia articulate), Galam (Melaleuca cajuputi) and rattan. Both in the dry season and in the rainy season, residents can look for Purun (Lepironia Articulate), Galam (Melaleuca cajuputi), and rattan. The difference is in access to reach the location. If in the rainy season, to get to the location by using Jukung (one of the local designations for small boats that are rowed or engine), and the results can be transported by Jukung so that the work is easier to do; While in the dry season, to get to the location have to take a step, the results must be carried so that the results obtained are less, but the work becomes more heavy. Whether the operation of oil palm plantations will improve the welfare of the surrounding residents, or quite the opposite, surely it needs more research in the future.
By opening of opportunities for investors to invest in the agricultural and plantation sectors, there has been liberalization in this sector. Theoretically, the policy would open up jobs for residents around plantations, which could ultimately improve the well-being of citizens. Related to liberalization in the agricultural sector, (Warr [29]) had conducted studies on agricultural liberalization, poverty, and inequality, with the
case of Indonesia and Thailand. The liberalization of agriculture has produced effects that are not in line with expectations, namely increased production and increasing skilled labor, and will reduce inequality. The study found the opposite, both for agriculture and overall liberalization, in the overall protection pattern ofunskilled labor and soil. Nonetheless, liberalization has succeeded in reducing absolute poverty, in both agricultural and non-agricultural households, increasing relative wages for unskilled labor although not are as large as increase in wages for skilled labor. In Thailand, agricultural liberalization has a greater effect than in Indonesia. Nonetheless, agricultural liberalization has reduced poverty in both countries and across all socio-economic groups.
In essence, the purpose of development is for the prosperity of the community so that the results can be enjoyed by all citizens. (Cuthill & Jansen [7]) was apllied this term expansion of the space of independence that seen as the primary goal (constitutive role) and the most important way (instrumental role) of development. The constitutive role of independence is the real freedom in an effort to improve human life, while the instrumental role interprets independence and human rights as elements that support economic progress. To achieve economic progress, citizens can use the most suitable instruments used. Economic instruments that have been helping them in making ends meet. Such economic instruments that need to be maintained, but can be modified in accordance with the times.
Differences in the way of looking at the land have caused differences in interests between local governments and communities. In addition, the vagueness of the status of the land also adds to the problem. From the results of studies on palm oil expansion in Southeast Asia, found a pattern common in all areas where large plantations are being built, namely that land is obtained almost without respect for the rights of indigenous peoples or respect for those who have utilized land before (Kushairi et al. [15]) In the end, it was the problem that led to hatred that led to land conflicts.
To observe at the source of the conflict, it is difficult to find that there is only one source of conflict. In a conflict, there can be various sources of conflict. (Allen [14]) had conducted a study on violence that occurs in Melanesia with respect to environmental issues. From the study it can be known that the source of conflict is a matter of ideology / values, interests, and structural. According the theory from (Jain, Majumdar & Mukand [13]) who looked at conflict in relation to state capacities as well as political dynamics, found identity/social psychology and structural problems as sources of conflict. In addition, (Herdiansyah, Soepandji, Seda & Dewi [10]) mentioned that conflict management related to natural resources on the border between Indonesia and Malaysia. Differences in interests and structural problems are the source of conflict.
From various cases of conflict that occurred in Indonesia, (Stepanova, Polk, & Saldert [26]) had identified that the sources of conflict in Indonesia can be grouped into five sources, namely: 1) structural conflicts, including inequalities in access and control of resources, unfair policies, arbitrariness in making decisions; 2) conflicts of interest, in the form of gratification of needs and ways to fulfill that they have been at the expense of others, as well as the occurrence of unfair competition in the political, social, and cultural fields; 3) conflicts of values and customs, where there are differences in values, ideologies, customs, and implementation of religious values; 4) conflicts of psychological social
relationships, due to prejudice, stigmatization, and stereotypes; and 5) data conflicts, caused by differences in views, differences in interpretation, lack of information, mis-communication, and falsification of history. Of the various conflicts that occur in Indonesia, rarely caused by a single source, most sources of conflict are multiple.
- Dispute Resolution
The dispute began when Barito Kuala Regency Government opened the door to investment for oil palm plantations. PT Tasnido Agro Lestari (TAL) has obtained permission to manage 8.000 hectares, but the Area of Jambu Baru Village is not included. But the residents ofJambu Baru Village stated that land clearing activities had penetrated into their territory, so there was a conflict between residents and the company. According to residents, the land that has been penetrated by the company reaches an area of 30 hectares.
In addition, the vagueness of the territorial boundary between Jambu Baru Village, Kuripan Sub-District (not included in oil palm plantation concession land) and Balukung Village, Bakumpai Subdistrict (including in oil palm plantation concession land) further complicates the situation. Parties who are competent with the administrative problems of the territorial boundary itself do not know in detail the boundary between the two neighboring villages, so it is not yet certain the extent of the area affected by the oil palm plantation (Abram et al. [2]). Therefore, the legislature suggested that a remapping of the boundary between the two villages and bringing together the officials of the two villages, so that the problem does not become protracted.
Local government policy provides investment permits, but has not been accompanied by the completion of regional boundary administration can complicate the situation. The case shows that without a satisfactory solution of the interested parties, it is possible to have a vertical and horizontal conflict. Vertical conflicts can occur between residents affected by local government policies and policymakers;
while horizontal conflict can occur between residents of two different villages and Sub-Districts in fighting over territorial boundaries. According the theory from (Herdiansyah et al. [10]) on conflict management related to natural resources with a sustainable environmental approach on the Indonesia-Malaysia border found that there are conflicts that are vertical and horizontal. Moreover, (Rukanova, Wigand, van Stijn, & Tan [21]) which looked at management perspectives from various levels in understanding transnational information systems, found that the nature of conflict can be vertical or horizontal. In the case of the village, mediation is required to resolve the dispute.
In the resolution of a conflict, it is possible to use negotiation, mediation, or intervention, surely with varying consequences. Three specific approaches to conflict resolution are negotiation, mediation by third parties, and official intervention (Sokolic [25]). Negotiation is a form of social interaction between several parties that aims to reach a mutual agreement that is considered to benefit the negotiating parties. Mediation is a peace process in which the parties to the dispute submit their settlement to a mediator (someone who arranges a meeting between the parties to the dispute) to achieve a just end result, at no great cost but still effective and fully accepted by both parties to the dispute. Intervention is an attempt to interfere, influence, and even control the other party with the aim of realizing certain goals against the intervening party.
In this case, mediation was conducted at Regional Representatives Office of Barito Kuala Regency, through a hearing between the company, representatives of the Barito Kuala Regency Government, residents ofJambu Baru Village, and the Chairman of Commission III of the Regional Representatives of Barito Kuala Regency. From the results of mediation, three points of agreement have been agreed by both parties to the dispute, namely: 1) The village community rejects all oil palm plantation activities that are included in the area ofJambu Baru Village;
2) The Company is required to return the area that has been worked on approximately 30 hectares, and returned its function as before; and 3) Whatever the result of the boundary between Jambu Baru Village and Balukung Village, an area of 30 hectares should not be worked on by plantation companies.
Along with these three points of the agreement, the dispute between the residents of Jambu Baru Village and the oil palm plantation company can be resolved. In addition, the resolution of the dispute is still not complete, given that residents still have to wait for a decision on whether the disputed area goes into their village or to a neighboring village. If entering a neighboring village then formally the company has the authority to manage the area based on the permits obtained. If that's the case, it's likely that the dispute will continue.
A legislator who mediated the resolution of the problem instead asserted that the local government needed to evaluate the existence of oil palm plantations, considering that the contribution received by the region and the community was not balanced with the impact received by the region (Mu & Bobocel [16]). The impact in question is, such as the unhalt opening of cooperatives, labor absorption, unkempt plasma plantations, as well as classical problems that harm society. Residents cannot do major jobs, such as farming, looking for Galam wood, and looking for fish, because the land has been damaged by palm oil crops. In addition, the condition of the road is also easily damaged, because it is crossed by large-scale palm oil transport trucks compared to the available road capacity.
- The Use of Symbols in Resistance
In an act of rejection carried out by representatives of citizens to the Regional Representative, they used a headband called Laung Bahenda as a symbol of resistance. Laung or yellow headband has been used by fighters along the Barito Raya Watershed since the Dutch colonial era (Buskens & Kommers [5]). Yellow its-self is a color that is sacred by the people in the South Kalimantan region. By using
such symbols it can be interpreted that they are fighting for the interests of the citizens.
Symbols can be interpreted variedly by each actor in social interaction. If the symbol is interpreted negatively it can form prejudice and hostile action. According to the theory from (Abbott [1]) that mentioned Herbert Mead was one of the pioneers of the tradition of symbolic interactionism. Mead's thoughts, outlined in the book Mind, Self, and Society, published in 1934, are important works in the tradition. (Ritzer & Smart [19]) explained that the mind is the process of a person's conversation with himself, not found within the individual; it appears and develops in social processes, making it an integral part of the social process. Self is a special ability to be a subject or object. The self emerges and develops through activity and between social relationships. The self is dialectically related to the mind. It is further explained that society is a relentless social process that precedes the mind and self. In shaping the mind and self, the role of society is very important.
Adherents of symbolic interactionism base their thinking on three premises, as presented by (Carter & Fuller [6]) in the Journal Article of Symbolic Interactionism. The premises are the first premise, that man acts on objects based on what they mean to them; the second premise, that the meaning of the objects is acquired or arises from the social interactions carried out by one human being with another human being; and the third premise, that the meanings are spoken of and modified through interpretive processes used by people in the face of objects encountered (Ritzer & Smart [19]).
In addition to these three premises, there are other implicit assumptions that help provide structure and guide the perspective of symbolic interactionism. These assumptions are: 1) people are distinctive beings because of their ability to use symbols, 2) people become distinctive beings through their interactions, 3) people are conscious and self-reflective beings who actively shape their own behavior, 4) people are purposive beings who act in and against
situations, 5) society consists of people engaged in symbolic interactions, and 6) to understand human social action, we need to use methods that make it possible to see the meaning that connects man to his actions (Ritzer & Smart [19]).
In Mead's thinking, significant symbols have an important role to play. Significant symbols are a type of motion or gesture that can only be created by humans. Significant symbols allow people to become stimulators of their own actions. The function of significant symbols is to make it easy for individuals to adapt their behavior to the others. In Mead's theory, another significant function of symbols is to allow the mental process of thinking (Ritzer & Smart [19]). It also allows symbolic interaction, where people can interact not only through gestures, but also through significant symbols.
In a social interaction, humans learn their symbols and meanings. They respond to symbols by way of thinking. (Aksan, Kisac, Aydin, & Demirbuken [3]) argued that 'symbols are social objects used to represent or replace whatever the person they are going to represent' (Ritzer & Smart [19]). Not all social objects can represent something else, but social objects that can replace something else are symbols. Symbols are important aspects that allow people to act in the typical ways performed by humans. Therefore, people often use symbols to communicate something about their own traits.
In general, the main themes of the theory of symbolic interactionism are creative individuals, language (symbols), actions and between actions, environments and situations, and meaning (Sey-bold [24]). In the social world, individuals are the main, always creative element to create a particular language that is actualized through various forms of action in the context of certain environments and social situations. The action becomes a symbol that is interpreted by oneself, and is intended for an environment consisting of various different individuals who also give meaning in the form of action responses.
The impact of meaning and symbols on human action and interaction is the center of attention theorists of symbolic interactionism. Symbols and meanings give special traits to human both of social action and social interaction. Basically, in performing an action, an actor will try to take into account his influence on others involved. Thought processes involving symbols and meanings are hidden behaviors (Ritzer & Smart [19]), while outward behavior is the
actual behavior of an actor. Mead distinguishes between outward behavior and hidden behavior, where hidden behavior receives great attention from the theoretical interactionism of symbolisms. Nonetheless, most human actions involve both types of these behaviors.
From all the above explanations, the source of the conflict to the settlement process can be described in the following scheme.
Figure 1. Theoretical Framework
IV. Conclusion
Conflicts that occur are structural conflicts, because there has been inequality to access and control natural resources. In addition, there is also a conflict of interest, because the authorities who have formal authority have set policies unilaterally that benefit certain parties, but harm others. To show rejection of the entry of oil palm plantations, residents use the yellow headband symbol. Through mediation disputes between residents and plantation parties can be resolved, although the settlement is still not completed.
This article still has many weaknesses, considering the various obstacles and limitations that the author faced early. However, with this limitation can be followed up with more intensive research, which can
explore other factors so that more comprehensive data can be obtained why residents protest to reject the presence of oil palm plantations, when other villagers actually want to follow the plasma palm oil program in an effort to improve family welfare. Whether this has to do with the status of the stages of family are welfare dominated by The Prosperous Family II, or related to the gender ratio of more female population than men. The limitations of research can also be seen from the methods used.
Acknowledgment
This article can be realized because of the help of various parties, therefore the author's thanks convey to the promoter and co-promoter 1 and co-promoter 2 who have taken the time to discuss with the author and provide a lot of input.
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