Tudang Sipulung: A Conflict Resolution Wisdom of Bugis- Makassar Community

This article explores local wisdom “tudang sipulung” (seated together), as conflict settlement medium of Bugis-Makassar Community of South Sulawesi, Indonesia. Tudang sipulung is one of the social institutions that owned the Bugis-Makassar South Sulawesi as a conflict resolution. Tudang sipulung was originally only known in the agricultural community in resolving conflicts related to agriculture, and developing relevant social disputes. Formally, this Tudang Sipulung accommodated by Police in South Sulawesi in the form of a forum called the Mabbulo Sibatang Communication Forum (FKMB) to resolve the conflict. FKMB essence is tudang sipulung between the government, the team of FKMB Police, religious leaders, community leaders, the parties to the dispute and sit together in solving the conflict. Some conflicts that have occurred and are resolved through conflict FKMB PTPN XIV Wajo regency with the community District Kera in Wajo regency, Conflict PTPN XIV Takalar with Gowa regency related to land use and conflict Execution University of Al’As’yariah Mandar Polewali Mandar, West Sulawesi, Indonesia.


INTRODUCTION
Various social phenomena that emerged lately is quite alarming. The phenomenon of violence in resolving problems become common. The Imposition of policies occurred almost at every level of the institution. Manipulation of information become commonplace. Emphasis and imposition of the will of one group against another group is considered normal. The law is so observant at fault but blind to justice. It seems the character of Indonesian society that is man-countries, Java and non Java-public authorities, etc. another. In addition, there are potential conflicts that characterize the implementation of regional autonomy, such as conflicts between local government (mutual borders), conflicts between locally-based people's power against government officials, conflicts between local government and central government, and so on. 1 The issue of conflict in Indonesia completion sometimes incomplete. Therefore, addressing a series of conflicts that arise needed the attention of all parties. Various efforts to address the conflict that has been made public and government elite impressed just completing or ending the conflict, has not lead to conflict transformation efforts (conflict transformation) on an ongoing basis. As a result, although the conflict looks stopped but the same potential conflicts that may arise in the future. 2 Pattern of handling widespread public participation by utilizing local wisdom community conflict resolution is an alternative that should be considered. Through the willingness of the various local actors involved in the conflict and the conflict is expected to utilize local wisdom will be directed into positive energy for the community.
Local wisdom basically provides the cohesive aspects such as adhesive element interfaith, inter citizens, and trust. In this context, local wisdom can be interpreted as  Local wisdom is a miniature grand on the stage of culture, local wisdom is the concept of civility plenary, acting as a beacon 3 in every facet of life, to him that, on each of the tribes that inhabit Indonesia, making local wisdom as the cultural richness that must terlestari, a cornerstone in the stand , as well as pride for the community.
Nowadays, the existence of local wisdom, regarded as one of the alternatives in solving a wide variety of deadlock in the settlement of the conflict, both in the local and national scale. Local wisdom can be a solution to the conflict is the wisdom that is suspected to be able to create a cool atmosphere for patterns and interaction between communities. Local wisdom as a glue for a pluralistic society. 5 The local wisdom approach is very appropriate approach to resolve the conflict because it has been entrenched in the community. 6 Therefore, local knowledge is something that is already rooted and usually not just a mere profane oriented, but also the sacred oriented so that its implementation can be quickly and easily accepted by the public. With local indigenous conflict resolution is expected to be quickly realized, could be acceptable to all groups so that no hidden latent conflicts in the community. 7 Local wisdom is the spirit of the people,  Lontara or lontaraq are Bugis palm-leaf manuscript that record knowledge on such topics as history, science, custom, and laws. The term Lontara is derived from the Malay name for palmyra palm, lontar, whose leaves are traditionally used for manuscripts. Lontara' Sukku'na Wajo' is manuscript written by La Sangaji Puanna La Sengneng, Arung Bettempola (of the 18th century). According to Professor Zainal Abidin Farid, the original of this lontara' was composed by the Arung Bettempola at the behest of Arung Matoa La Mappajung Puanna Salowong (1764-1767). All the lontara' available in Wajo at the time were compared, along with hundreds of others from different areas, and the resulting work is now known as the Lontara'na Sukku'na Tana  conflict customary law. Resolves itself, ask a third party as a mediator, and leave it to the authorities (law enforcement/pabbicara).
"What is meant by tudang sipulung is a tradition that people often do advance (our elders). Sitting together, gathered with the intention of going to deliberation and consensus." There are at least four-way conflict resolutions in FKMB, the first, as a means of finding a solution to a problem that occurs in order to avoid bias that could tarnish the course of the democratic process.  Result of Indar Arifin research, proved that there is value/tradition is attached to this tudang sipulung models make this process goes to the model arbirtase accommodation.
That is, that the process tudang sipulung is an imbalance mechanism that accommodates the interests of various parties. Accommodation which takes place is not the accommodation compulsion (coersy), but the accommodations were seen to be interpreted as a model of accommodation arbitration (accommodation which is more kom-