SOCIAL RELATIONS IN SOCIETY COMPOUND
PRELIMINARY
Indonesia is a plural society, diversity is characterized by the existence of tribes, each of which has a way of life or culture prevailing in society on their own tribe so that it reflects the difference and separation between the ethnic groups with other tribes , but live together in one container Indonesian society and under the auspices of the national system with national culture which is based on Pancasila and the Constitution of 1945 (Suparlan, 1989: 4).
Geertz (in Nasikun, 1991: 29) mentions that there are more than 300 tribes in Indonesia where each tribe has its own language and cultural identity distinct scattered throughout the Indonesian archipelago. Each ethnic generally occupy a certain geographical area which is the original tribe and categorized as ethnic natives. Even Skinner (1959: 5-6), said that the more than 35 ethnic groups in Indonesia, each with the language and customs are not the same. While Koentjaraningrat (1982: 346-347), states that to date what is actually each the number of tribes in Indonesia, it is still difficult to determine with certainty. This is partly due to the scope of the term concept tribes can expand or constrict, which depends on subjectivity.
There are several factors that cause why the plurality of the Indonesian society as it happens. Geographical circumstances which divides the territory of Indonesia for more than 13,000 islands scattered along the equator in an area of approximately 3,000 miles from east to west and more than 1,000 miles from north to south, is a huge factor influence on the creation of a plurality of ethnic groups in Indonesia ( Liem, 1968: 17-18). When the ancestors of Indonesia who is now the first time he came in waves as emigrants from the area we now know as South China area at approximately 2,000 years before Christ, a similar geographical circumstances that have forced them to have to settle down in the area separated from each other. Such geographic isolation in later resulted in population that occupies every island in this archipelago grow into a whole tribe consists of a number of people who are united by emotional ties, as well as seeing themselves masng each as a separate type (Siributani, 1963: 39-40).
To cultural differences among the respective tribes in Indonesia, according to Suparlan (1989: 4-5), the khakekatnya caused by the differences in the historical development of each culture and by adaptation to the environment respectively. Pluralistic Indonesian society becomes more complex because of the number of citizens / people of Indonesia are classified as descendants of foreigners who live in and become part of Indonesian society. They have a different culture to the cultures that exist in general that belongs to the people of Indonesia.
In carrying out a life together, a variety of different ethnic cultural backgrounds will be involved in a reciprocal relationship called social interaction, which in turn will develop the social interalasi. Social interaction is a necessary condition for the occurrence of social activities. In social activities will occur reciprocal social relations (social interrelationship) dynamic between people with people, people with a group and the group with the group. Soekanto (1990: 66), stating the changes and developments in terms of the people who embody its dynamic, due to its citizens to experience relationships with each other, either in the form of individuals and social groups. Thus it can be said that there is a social process that ways of relating are seen when individual persons and social groups meet each other and determine the system and forms of the relationship.
Patterns of social relations between ethnic stated Benton (in Martodirdjo, 2000: 9), some kind of relationship each marked by the specifications in the process of social contact that occurs, the acculturation, domination, paternalism, pluralism and integration. Further explained that acculturation occurs if the two ethnic groups to make contact and each influences the other. Domination occurs when an ethnic group dominate another group. Paternalism is the relationship between ethnic groups, which reveal an excess of one group against another group, without the element of domination. Pluralism is an hubungan1 that occurs among a number of ethnic groups in which recognize the recognition of political equality and civil rights for community groups concerned. Integration is a pattern of relationships which emphasizes equality and integrate with each other even between one group to another. The relationship patterns that only occur when an individual or groups of people work together, talk to each other to achieve a common goal.
In social relations different communities of the cultural background, will produce two possibilities, namely whether they are positive or negative. Positive social interaction will arise when meeting various ethnic groups in a pluralistic society is able to create an atmosphere of harmonious social relations. Negative social interaction arises when the social relationships that are not harmonized because of differences in attitude in life together.
Factors that facilitate social integration terjadinnya in a plural society different cultural backgrounds, according Soekanto (1990: 90) are as follows: (1) tolerance among groups that are in a society; (2) equal opportunities in the field of economics; (3) mutual respect of culture that is supported by other communities by recognizing the advantages and disadvantages of each; (4) open attitude of the ruling class in society, which, among others, embodied in the provision of equal opportunities for minorities in various areas of social life; (5) knowledge of the equation elements in the culture of each group through a variety of special cultural studies (subcultures); (6) through intermarriage among various groups of different cultures, and; (7) the existence of a common enemy threats from outside the community groups that led to the existing groups seeking a compromise in order to jointly face the external enemy which endanger the public.
SOCIAL RELATIONS
Humans as social beings in life basically in to make ends meet and sustain human life in need of others around him. Or in other words that the human life is inseparable relationship with other human, so human relations is an objective necessity.
Analysis of social human beings have been carried out for example Aristotle (in Sadli, 1977: 9), which states that human beings are social beings (zoon politicoon; man is a social animal). Bouman (1957: 32), suggests that the new man be a man after man was living with another man. Soekanto (1990: 75), stated that in man there is a desire essentially have the desire to become one with another human being and the desire to be one with the natural surroundings. According to Abu Ahmadi (in Arkanudin, 2005: 63), the human relationship with the environment include: (1) an individual can be at odds with the environment; (2) individuals can use the environment; (3) individuals can participate with the environment and; (4) individuals can adjust to the environment.
To realize the desire to become one with another human being, the human social relationships or social interactions. Garna (1996: 76), states that all community groups, organizations, communities and societies formed by individuals who do interactions. Because it is a society of individuals who are taking part in the interaction, communication and interpretation together to adjust his actions, directing and self-control and perspective. Melangsung collective action of individuals in that role to obtain mutual satisfaction.
For orderly relations between humans necessary arrangements in order to be able to peaceful coexistence, peace and harmony. For in social relationships will occur actions and reactions are not always harmony but can also occur contradictions. Harsojo (1977: 128), said that the cooperative between humans require the terms of order (order). This is because: (1) a human individual or group tries as hard as possible in order to survive and be able to guarantee security, if it is possible to achieve a level of prosperity; (2) to obtain the essential condition for the survival and security necessary for social order in a high degree; (3) to achieve a high degree of social order required the existence of a socio-cultural settings, as well as mechanisms that can be used in the setting, for the implementation of the arrangement.
Based on the above description that in order to maintain harmonious social relationships existed both among fellow human beings and the natural environment surrounding the interaction required in a rule. Kimball Young in Soekanto (1990: 67) suggests that the interaction is the key of all social life, because without interaction is unlikely there will be a life together. In the social interaction of the meaning contained in mutual contact or inter-stimulation and response between individuals and groups. Alvin and Helen Gouldner (in Taneko, 1990: 110) describes that action and reaction is the interaction between people. Thus, if an individual interaction act in a way that caused a reaction from another individual.
Kimbal Young (in Taneko, 1990: 112) argues that social interaction can take place between: (1) individual persons or groups with a group of individual persons (there may be to the group or groups to person relations); (2) group by group (there is a group to group interaction); (3) the individual (there is person to person interaction). In the interaction expected adjustment (adaptation) to the environment.
According to Loomis (in Taneko, 1990: 114), that the general characteristics of social interaction, namely: (1) the amount of the culprit more than one, could be two or more; (2) lack of communication between the actors by using symbols; (3) the existence of a time dimension that includes past, present and future, which determines the nature of the action is in progress; (4) for specific purposes, regardless of the same or not the same as that estimated by the adherents.
From the above it can be conveyed the opinion that the interaction is not sufficient only to meet in the flesh or in contact with people who are around us, but also must be accompanied by communication activities. Soekanto (1990: 67), suggests that the convergence of a person's bodily mere social life will not result in a social group. Such new social life will occur if an individual or groups of people working together, talking and so on to achieve a common goal.
Thus, according to Simmel (in Kamil, 1999: 30), that social interactions have meaning and meaningful if it meets two conditions, namely: (1) the existence of contacts, asksi reaction, which includes the primary contacts through face to face (face to face) and the secondary contact , ie social contacts made through intermediaries, such as via telephone, other people, newspapers and others; (2) for communication, contacts essentially an act of an individual or a group and have a meaning for the culprit, who was later captured by individuals or other groups to provide a reaction so that the resulting communication. Any contact in the absence of an interaction of communication yet. Communication occurs only when someone captures the meaning of the action of another person or group and give reactions realized through behavior as feeling to be conveyed to another person or group.
According to Simmel (in Kamil, 1999: 29-30), social interaction is a relationship between two or more people where the behavior or actions will affect, alter or improve the behavior or actions of other individuals or vice versa. Because of that social interaction can occur when two sides are interconnected and reciprocal action (action-reaction). Furthermore, Simmel said that social interaction is the initial formation of society. Society can not be separated from some of the individuals who are in it, because it is a dynamic process that continues throughout the individual's active support.
The process according to Simmel called Sosiasi society is a society that exists because there are a number of individuals are intertwined in complex through interaction and mutual influence. Simmel says that there are two concepts contained in the community interactions that form and content. Judging from social situations, the content is the goal of society, while the shape is a kind of interaction of real social relations in society are realized through superordinasi (relationship with subordinates through domination), Subordinated (relations with superiors through obedience), harmony, representative , cooperation, conflict and others.
In looking at social interaction by Simmel (in Lawang, 1986: 256), can not be separated from the concept of form and content. Fill it refers to how interaction dimaknakan. Form and content are equally dynamic, thus giving life to the social process. If in social interaction, content and form are separated or no relationship to the content of what is being done then the resulting shape is sosialibilitas. If the shape, and the contents are not separate, form an instrument for achieving the goal of a practical nature, shape turned into the destination itself. The merging of the individual in a group occurs when there is a goal to be achieved together, but the goal will be achieved not form a pattern of interaction.
In response to social interaction, besides Simmel can also be noted here the opinion of Robert K. Merton, who explains that social interaction was formed because of the similarity of purpose and meaning of these interactions. Stated that the purpose and meaning is core (core) of social interaction, which gives weight to the interaction that is developed. The more common purpose and meaning are developed, the greater the weight of interaction are developed, there are several possible options for the individual acts in the context of interaction when interactions do not develop. At the start of the lowest tolerance is to do repairs yourself, is something that is developed wise man. Then it is accompanied by an attempt to justify the great things outside himself. Another effort made after the failure is the human tendency to take a step does not contribute to conflict by means of withdrawing from the network interaction. This action shows that humans have a basic nature to shy away from the risk of collision with other people as well as highlight the existence of oneself. While the act of openly rebelling against or is the last option of choice can not be avoided (Sanderson, 1993: 16-17).
According Soekanto (1990: 69), a process of interaction at the basis of various factors, among others, the factors imitation, suggestion, identification and sympathy. These factors can move either individually or in a state separately incorporated. Explained further that the imitation factor has a very important role in the process of social interaction. One positive aspect is that a person can push-kaedah comply with the rules and values prevail, while the negative side, among others imitated action is in defiance. Factors suggestion occurs when a person gives a view or an attitude which is then received by the other party. This suggestion is actually a process of imitation was also only a different starting point. Suggestion can occur because of the party receiving the stricken emotion causing hampered rational thinking. As for the actual identification of the tendencies or desires in a person to be the same as the others. Identification is more profound than imitation, because personality can terbentk through this process. The identification process can take place either with themselves or with deliberate, because often a person requires a certain ideal types in his life. Its influence is more profound than the process of imitation and suggestion. Then the process of suggestion, actually is a process in which a person feels attracted to someone else. In this process memgang feeling very important role, even though the main impetus is the desire to understand and cooperate with others. The process of sympathy may develop if supported by a factor of mutual understanding (Soekanto, 1990: 71).
Another factor is no less important also that can contribute to the interaction, according Rahardjo (1984: 147), is the perception. Perception is a picture or an idea conceived in individual mental. This perception can be either positive or negative and is created before coming into contact with the object or develops after contact occurs. This perception underlies the formation of attitudes and the realization of the action. It is also stated by Aloysius (in Garna, 1996: 248), which states that in intercultural communication are many variables that affect, such attitude is a mental state that causes every human being has the right predisposition actions in dealing with various social events. Attitude not only affects the real behavior, but can inhibit the perception when a translating each event depends on its significance to the predisposition.
On the basis of the above description, it can be said that the patterns of action in interaction in a society formed olehh cultural value system which is reflected in the characteristics of the society and the perception or attitude that live in that society.
SOCIETY COMPOUND
Before examining the plural society, need to be presented in advance of public understanding, it is considered important because in order to understand more deeply about plural society needs to understand what the community.
According Sidiq (in Arkanudin, 2001: 87), is a collection of human society which is a unity of life that has customs and value systems and norms that basically set the pattern of relations between them. Ralph Linton (1936: 91), suggests that the public is every group of people who have lived and worked long enough together so that they can organize themselves and to think of himself as a social unity with certain limits.
Herskovits (1952), says that society is an organized group of individuals who follow a particular way of life. Gillin and Gillin (1954), said that the community is the largest group of human beings who have customs, traditions, attitudes and feelings of the same unity. While Garna (1992: 7), defines community as a group of people who occupy a geographic region that are involved in economic activities, political and also form a unit that has certain values and togetherness. Haviland (1988), people have significance for humans, because it gives identity and assistance to its members.
Of the various opinions mentioned above, it can be concluded that the concept of society is related to human groups. The community arising from any collection of individuals who have long lived and worked together to form a group through social relationships with the various ethnic groups that exist in the community who have a background of different cultures.
The term plural society (plural societies), first proposed by Furnivall (1967: 446), as a result of his research on the public in the territory of the Indies at that time, namely Indonesia and Burma. From the research results suggested that FURNIVALL plural society that is a community that consists of two or more elements that live alone without mixing with each other in a political entity. He further explained that the plural society characterized in social life, they do not have a uniform demand for social services. As a community-type tropical areas where those in power and those who have mastered racial differences. Dutch people as a minority despite the increasing number of added mainly in the 19th century, at the same time he is the ruler who ruled part of a very large indigenous Indonesian people as third-class citizens in their own country. Class Chinese people, as the largest group among the other foreign east, occupies a middle position between the two groups mentioned above.
The FURNIVALL view seems to describe the condition of society at that time the Dutch East Indies. By ignoring the factor of space and time can be captured by the concept of compound masyakarakat FURNIVALL (1967: 469), is a society in which the system of values shared by social unity as the parts is such that the community members have less loyalty to the society as a whole, less has a cultural homogeneity, or even less have the basics to understand each other.
In political positions, the most obvious sign of the Indonesian society is plural it is not the will of the joint (common will). Indonesian society as a whole consists of elements separated from each other because of the different races, each over a collection of individuals rather than as a whole that is organic, as individuals and their social life is not intact.
In economic life, the absence of a common will find a statement in the form of the absence of social demand internalized by all elements of society (common social demand) (Furnivall, 1967: 309-312). Every political community, according Furnivall, from nomadic groups to sovereign nations gradually over a period of time to form the civilization and culture of its own, its own art form, either in the form of literature, painting, and music, as well as various habit forming in formation informal education system with the name of each member tersosialisir as a member of that community. The needs of religious, political, and beauty, in short, all the cultural needs, have the economic aspect because everything ultimately declared themselves in an organized just as economic necessity, ie as a request or demand mejemuk community as well as with the people of Indonesia during the Dutch East Indies request society is not organized, but is sectional (sectional), and not internalized social demand shared by all elements of society. Class European, Chinese, and Native groups, each having its own demand patterns.
The absence of internalized social demand shared by all elements of society that distinguishes the source of economic character than compound (plural economi) of a society that is homogenous. If the economic process in a homogeneous society that is controlled by the common will, the social relations among the elements of a pluralistic society otherwise solely guided by economic processes with the production life of the community. Therefore classification society occurs on the basis of race, then the pattern produksipun divided into racial differences as well, in which each race has its own production function, the Dutch people in the plantation sector, the indigenous population in agriculture, and the Chinese as a marketing class that mediates between the two. In every society there is always a conflict of interest between town and country, between capital and labor Kaun, but more so in a plural society, the conflict of interest is discovered it is sharper because of the different economic interests coincide with racial differences. (Furnivall, 1967: 448).
FURNIVALL view of a pluralistic society is an Indonesian community in the days of the Dutch East Indies. Condition of Indonesian society nowadays, of course, was far different from the situation. Penegrtian pluralistic society as envisaged by Firnivall of course, can not be treated to the sight of Indonesian society today. However, by modifying the terms of which are made by some social science experts from FURNIVALL after generation, the concept of a pluralistic society, can still be used to see people of Indonesia at this time.
Community limits more stringent compound proposed by Geertz (1969: 67-68), that is a society that is divided into sub-systems that are more or less self-contained, each sub-system is tied into the ties that are primordial. Martodirdjo (2000: 11), says that if people said compound is structurally has a diverse cultural PubSub or different. Meanwhile, according to Garna (1996: 164), that the concept of a plural society (plural society) growth of two traditions in the history of social thought. That is, the first plurality is a condition that describes a form of power-sharing among community groups who joined or consolidated, it blends a sense of loyalty is through the base (patterned cross-cutting), ownership of shared values and the balance of power; both theories are presented in a pluralistic society in conflict, conflict and coercion.
Seen from the point of view or perspective of sociology and anthropology, according to Martodirdjo (2000: 11), that the structure of Indonesian society can be said to reflect the complex socio-cultural system. Horizontally characterized by the fact the unions ethnicity based differences in ethnicity, culture, religion, and other characteristics kedearahan. While vertically marked by differences between social strata sharply. These differences result in Indonesian society known as a plural society.
Pluralistic society characterized by the presence of other ethnic groups. Anthony Smith (in Martodirdjo, 2000: 1), suggests that conceptually ethnic group or tribe is a social group whose members have origins, showing the historical background and the same fate, having one or several characteristics of a form of cultural and feel unique collectivity and solidarity. In the perspective of anthropology ethnic groups described by Errol (in Bart, 1988: 11), which is commonly known as a population that contains characteristics: (1) is biologically able to grow better and survive; (2) have the same cultural values in the sense of a form of culture; (3) establish its own network of communication and interaction; (4) determine its own group that received by other groups and can be distinguished from other population groups.
There is also another opinion, that characteristic of an ethnic group or tribe is the conviction that there is bound to be descendants of a common ancestor because of similarities of physical characteristics and habits of a whole can differentiate itself with other communities (Reminick, 1983: 10).
In line with the above opinion Smith (in Garna, 1996: 165), suggests that a plural society also has a variety of minority groups who have different cultural groups of various kinds, often lasting divisions and conflict. While the political side plural society ruled by a minority group that has its own culture and pluralistic society realized not on the basis of a system of values are the same, but the basic conflict and coercion.
According Berghe (1969: 67-68), that are characteristic of a plural society: (1) the occurrence of segmentation in the form of groups that often have sub-cultures that are different from each other; (2) has a social structure that is divided into institutions that are non-complementary; (3) less developed a consensus among its members to the values that are basic; (4) relatively often experience conflicts between one group with another group; (5) relative social integration grows over coercion and interdependence in the economic field; and (6) the existence of political domination by one group over the other groups.
Based on such characteristics, further Berghe masyarakkat compound assume that simply can not be classified into one of the two types of society according to Emile Durkheim analytical models. A plural society can not be equated with the communities that have units that are segementer kekarabatan, but it also can not be equated with the communities that have high differentiation or specialization. The former is a society which is based on groups of single lineage, but have the institutional structure that is homogeneous. The so-called second sebalikmya is a society with a high degree of differentiation with many institutions that are kompelementer and depend on each other.
Plural society which arise because of the different ethnic groups both social and cultural as well as mindset, be a separate issue in inter-ethnic relations. Martodirdjo (2000: 3), raised the issue of ethnicity is a complex social phenomenon that is central within the framework of the totality of people's lives. Ethnicity direct contact with all aspects of human life both aspects of economic, social, politioal, moral, spiritual, and physical aspects.
Viewed from the side of the plurality of ethnicity is usually characterized by the presence of ethnocentrism, which is a kind of understanding that considers its own culture is better than the culture of other people or other groups (outside). Therefore it can be said that ethnocentrism is a hallmark of feeling within the group or outside the group feeling (in group and group feeling). Ethnocentrism can be seen from two sides: positive and negative. The plus side to function sbagai important factor in order to defend themselves (and group), if there are negative effects, disturbances and threats from outside groups or other parties. Or in other words very useful to strengthen a person's allegiance to the group and also improve their morale. Negative side can bring negative consequences, such as a split or even hostility between groups in society.
SOCIAL RELATIONS IN THE COMMUNITY OF COMPOUND
As mentioned in the previous section that people who inhabited the region of Indonesia is very diverse, in the sense that it consists of various ethnic and religious backgrounds who each have customs different from one another. The plurality of society on the one hand is a gift and a wealth of invaluable, it is because of the pluralistic society of course stored various cultural potential. On the other hand pluralistic society can also give rise to various conflicts that are not unlikely to lead to conflict, due to miss communication in social interaction.
Although in a pluralistic society consists of various ethnic groups with different customs, but according Taneko (1990: 116), social interactions among them can be divided into four forms of cooperation, competition, conflict, and accommodation. Explained further that, cooperation is a form of social process in which two or more individuals or groups conduct joint activities in order to achieve the same goal. The emergence of cooperation according to Cooley (in Soekanto, 1990: 61), is when people realize that they have the same interests and the same time have sufficient knowledge and control of yourself to meet those interests through cooperation, awareness of the existence of interests equal and their organizations are important facts in a useful partnership.
Competition is a social process, in which several people or groups trying to achieve the same goal in a way that is faster and higher quality (Hendropuspito, 1989; in Arkanudin: 2001: 38). Competition can occur in all areas of life, such as economics, position and power. Gillin and Gillin (in Soekanto, 1990: 78), stating the competition can be defined as a social process, with individuals or groups of people who seek competitive advantage through areas of life that at one time the center of attention of the public by trying to attract public attention or a way to sharpen existing prejudices without using the threat of violence. Competition may also lead to the spirit of the several kinds of activities, there is even competition that has a tendency to dispute.
Disputes may occur due to the interaction process, where the interpretation of meaning of behavior is not consistent with the intent of the first party, namely the party action, giving rise to a situation where there is no harmony between the interests and parties interact. At any attempt contention against an opponent by using violence (Juheifa, 2000: 14).
Hendropuspito (in Arkanudin, 2001: 40), stating that the property is a form of social process in which there are two or more individuals or groups trying not to interfere with each other in a way to prevent, reduce or stop the tension that will arise or existing. Soekanto (1990: 62-67), stated that the property was pointed at two meanings: the first property it refers to a process, and secondly; The accommodation refers to a situation. As a process refers to efforts to reach a settlement or dispute, whereas as a condition refers to a condition of completion of a dispute.
As a form of interaction which have been mentioned above can basically be found in all walks of life, just a different degree course.
SOCIAL RELATIONS AS THE FORMATION OF SOLIDARITY GROUPS CONTAINERS
Solidarity comes from the word meaning solidarity kesetiakawan or compactness. While the meaning solid and strong. Solidarity refers to a state of the relationship between individuals and groups based on the moral feelings and beliefs held together and reinforced by a shared emotional experience (Johnson, 1988: 181). Koentjaraningrat (1990: 164), states that solidarity is a form of cooperation in the community that include activities of mutual cooperation, mutual help and deliberation. Besides a sense of compliance based on the moral sense, the community also recognize a set of core values that foster a sense of solidarity or the so-called value that unites (associative) having positive grains that brotherhood, kinship, harmony and cooperativeness.
Even Garna (1992: 7), stated that solidarity is a form of power of the internal unity of a group, the internal forces in the form of a joint compliance that is based on the bond of kinship and bonding daearah. Thus that solidarity groups according Hendropuspito (1989: 212) is a unity of life together that is characterized by the presence of the same keptuhan the value systems and norms that shape society; life helping each other is an underlying sense of brotherhood compact.
While the elements of solidarity according to Iskandar (1978: 198), are: (1) the spirit of the community; (2) interpersonal relationships; (3) the responsibility of the family to the community; (4) educational and cultural institutions that should be followed by the public; (5) religious institutions which can direct citizens in various religious activities and attitudes that should be developed in the religious life; (6) economic behavior; (7) the local government in implementing policies to manage heterogeneous society.
Functions of solidarity reflects the sense of responsibility is shared between groups in society. Furthermore, solidarity groups can be seen in various forms of events during the ceremony of marriage, death and other events that require cooperation help each other in every ethnic community in one environment.
Durkheim solidarity divides into two kinds, namely (1) mechanical solidarity, and (2) organic solidarity. Subsequently further Durkheim explained that the mechanical solidarity arises because of the similarity, that social solidarity bonds whose survival is in accordance with the repressive punishment is the only solidarity which if destroyed would cause crime.
The main elements of the mechanical solidarity among others, the collective consciousness, religious ties, and social ties such as kinship systems, tribal and community is an important factor in maintaining group solidarity (Johnson, 1988: 186).
Effect of mechanical solidarity underlying the formation of the collective consciousness, in a state that all members of society have a personality, views, values and lifestyles are similar, so it appears homogeneous (Durkheim in Johnson, 1988: 187). Social groups characterized the spirit of solidarity embodied in the form of social bonding. Although a change in the solidarity of mechanical solidarity to organic solidarity, but the former mechanical solidarity in the form of beliefs, values and traditions of mutual emotional feelings will remain there found amid public life (Lauer, 1993: 88).
In the community in the form of organic solidarity, the emergence of organic solidarity as specialized division of labor in modern society. Organic solidarity comes from the growing differentiation and complexity in the division of labor that accompanies social development. Durkheim formulated the division of labor as a manifestation of symptoms and consequences of changes in social values that are common. The starting point of these changes come from the industrial revolution and the very rapid spread in the community. According to him, not unlike conservatives who are nostalgic that saw the disintegration of society in its development, but the basis of social integration that is changing into a new form, that of mechanical solidarity to organic solidarity. The shape is really based on the interdependence between the "parts" are specialized.
Population density is the number of natural events, but accompanied by other social phenomena, namely "moral density" society. (Veeger, 1995: 149). Furthermore menurit Veeger, that with the increasing population (demographic changes) is accompanied by increase frequency of communication and interaction between the members, the more great is the number of people who are facing the same problem, and the competitive struggle to defend life, the greater the competition between them, because they were both struggling to get the resources are limited.
How the struggle for life is not menimnulkan destructive social conflict, the more it has many ideas presented. Furthermore childbirth pluralistic society, where the inter-relationship as well as the division of labor is governed by law and civil law. They began a compromise and divisions that provide living space to the larger number of people. "Moral density" it is a concept that is not natural patterned, but culture, because man himself who set up a society that is wanted.
If the collective consciousness of the society's most powerful meknik development in a simple society, where all members basically have mutual trust, views, values and lifestyle all have roughly the same. The division of labor is still relatively low, does not produce a high heterogeneity, because not plural society. Another case in the organic community, a type of society that pluraslistik, people find themselves more freely. A new appreciation of freedom, individual talent and career achievements is becoming more pluralistic society basis. Collective consciousness slowly began to disappear. The work becomes more specialized and are not the same anymore, felt himself increasingly differ in beliefs, opinions, and also lifestyle. Experience patterned people are becoming increasingly diverse, as well as beliefs, attitudes, and consciousness in general.
Increasing heterogeneity does not destroy social solidarity. On the contrary because the higher the division of labor, individuals and groups in society feel increasingly more dependent on others of different jobs and specialization. Improvement is gradual, the functional interdependence between different parts of a heterogeneous society that resulted in the case of a shift in the value system of society, giving rise to a new individual consciousness. Not a division of labor that preceded the rise of the individual, but senaliknya changes within the individual, under the influence of social processes resulted in the division of labor more differentiated.
The new consciousness which underlies modern society is rooted in individuals who began to identify themselves with a more limited group found in society, they still have a collective consciousness that is limited to the group alone, for example in accordance with the job. The style of the collective consciousness is more abstract and universal. They form small solidarity groups, and of course could be mechanical.
Solidarity by Durkheim in Taufik Abdullah and Leeden (1986: 145), divided into positive solidarity and solidarity negative. Negative solidarity does not produce any kind of integration, and thus also lacks specificity, whereas positive solidarity can be distinguished by its characteristic:
(1) That the individual binding on the public directly, without intermediaries. On another positive solidarity, individual depends on society, because people depend on the parts that make up the community of the community.
(2) Solidarity is positive that the two systems are different functions and special, which unites relationships remain. But in fact the two communities is only one course. Both simply represent two faces of the same reality, but still need to be distinguished.
(3) From the second difference comes third difference, which will characterize and name to the solidarity it.
PROBLEM ARISING OUT OF SOCIAL RELATIONS
As we know that the people who inhabit urban area consists of various ethnicities come various regions. The ethnic diversity is one of the characteristics of our society is called pluralistic society. With the diversity of society on the one hand is a wealth of national culture, on the other hand it is not uncommon these circumstances is one of the factors inhibiting towards the creation of a social harmony.
To maintain the viability of every citizen of the various communities that exist in urban areas interact with one another. Without doing any interaction with each other is impossible that they can live and maintain its existence as social beings. In this interaction tends to produce two different possibilities: first occurrence of a harmonious relationship or mismatched and the second occurrence of disharmonious relationship that ultimately is not infrequently lead to disagreement or conflict.
Gillin and Gillin (in Soekanto, 1990: 76-78), proposed classification of social processes, namely: (1) the associative process, which is divided into three special form again the accommodation, assimilation and acculturation; (2) disassociative process that includes a competition which includes controversy and disagreement or dispute (conflict). Kimbal Young, suggests forms of social processes are: (1) opposition (opposition) that cover competition (competition) and disagreement or dispute (conflict); (2) cooperation (co-operation) which produces accommodation (accomodation); (3) defrensiasi (defferentiation) which is the process by which individual persons in the community to obtain the rights and obligations that are different from others in the community on the basis of differences in age, sex and occupation.
Based on the above that social interaction will produce a wide range of responses and interpretation of both positive and negative. Rahardjo (1984: 114), suggested that positive social interaction will arise if the action in an interaction able to create an atmosphere of harmony in society. This condition can be achieved if there is mutual respect and recognize the existence of each individual or ethnicity. Negative interactions when the actions in interaction cause disharmony or disharmony condition in a group or society which in turn give rise to a conflict is not impossible.
According to Coser (in Johnson, 1986: 195), the conflict is one form of interaction. Simmel (in Johnson, 1986: 194), the real dynamics of the conflict is such, that on any particular issue there is a tendency to be two main groups, which was inevitable for the conflict. Conflict usually leads attention to the interests of the group and those who copy the contrary in the social structure. Furthermore Simmel (in Lawang, 1985: 269), there is no social interaction that is free from conflict, it is closely intertwined conflict with various uniting processes of social life.
According Koentjaraningrat, (1984: 354), a conflict may occur if: (1) competition between two or more ethnic groups in terms of getting the pitch the same livelihood; (2) the imposition of cultural elements to the citizens of the other ethnic groups; (3) the imposition of the other tribes of different religions to embrace a particular religion; (4) attempt to dominate other tribes politically; (5) the existence of latent conflicts between tribes who have traditionally hostile.
Of the five sources of conflict, we see the conflict barbagai urban areas in general is closely associated with the first source that competition in getting a living field, this fact was reaffirmed by Alqadrie (1999: 37), stating that nevertheless form of social relations between citizens ----------- whether it contains cooperation, disputes or adjustment --------- largely determined by cultural factors that tend to be coupled also with psychological factors, and structural factors relating to economic and political factors ,
M E N U T U P
Indonesian society is a pluralistic society, but live together in one container Indonesian society which is based on Pancasila and the Constitution of 1945, which occupy any island in the archipelago and grow into a whole tribe consists of a number of people who are united by ties emotional.
In carrying coexistence of various ethnic groups, they engage in a reciprocal relationship is called dynamic social interaction among people, people with a group and the group with the group.
Forms of social relationship or social interaction in a plural society different cultural backgrounds can be cooperation, competition, conflict and accommodation. Forms of social relationships in addition may lead to social tensions or conflicts between communities can also bring solidarity among plural society, such a form of cooperation in the community that include activities of mutual cooperation, mutual help and deliberation. Besides a sense of compliance based on the moral sense, the community also recognize a set of core values that foster a sense of solidarity or the so-called value that unites (associative) having positive grains that brotherhood, kinship, harmony and cooperativeness.
BIBLIOGRAPHY
PRELIMINARY
Indonesia is a plural society, diversity is characterized by the existence of tribes, each of which has a way of life or culture prevailing in society on their own tribe so that it reflects the difference and separation between the ethnic groups with other tribes , but live together in one container Indonesian society and under the auspices of the national system with national culture which is based on Pancasila and the Constitution of 1945 (Suparlan, 1989: 4).
Geertz (in Nasikun, 1991: 29) mentions that there are more than 300 tribes in Indonesia where each tribe has its own language and cultural identity distinct scattered throughout the Indonesian archipelago. Each ethnic generally occupy a certain geographical area which is the original tribe and categorized as ethnic natives. Even Skinner (1959: 5-6), said that the more than 35 ethnic groups in Indonesia, each with the language and customs are not the same. While Koentjaraningrat (1982: 346-347), states that to date what is actually each the number of tribes in Indonesia, it is still difficult to determine with certainty. This is partly due to the scope of the term concept tribes can expand or constrict, which depends on subjectivity.
There are several factors that cause why the plurality of the Indonesian society as it happens. Geographical circumstances which divides the territory of Indonesia for more than 13,000 islands scattered along the equator in an area of approximately 3,000 miles from east to west and more than 1,000 miles from north to south, is a huge factor influence on the creation of a plurality of ethnic groups in Indonesia ( Liem, 1968: 17-18). When the ancestors of Indonesia who is now the first time he came in waves as emigrants from the area we now know as South China area at approximately 2,000 years before Christ, a similar geographical circumstances that have forced them to have to settle down in the area separated from each other. Such geographic isolation in later resulted in population that occupies every island in this archipelago grow into a whole tribe consists of a number of people who are united by emotional ties, as well as seeing themselves masng each as a separate type (Siributani, 1963: 39-40).
To cultural differences among the respective tribes in Indonesia, according to Suparlan (1989: 4-5), the khakekatnya caused by the differences in the historical development of each culture and by adaptation to the environment respectively. Pluralistic Indonesian society becomes more complex because of the number of citizens / people of Indonesia are classified as descendants of foreigners who live in and become part of Indonesian society. They have a different culture to the cultures that exist in general that belongs to the people of Indonesia.
In carrying out a life together, a variety of different ethnic cultural backgrounds will be involved in a reciprocal relationship called social interaction, which in turn will develop the social interalasi. Social interaction is a necessary condition for the occurrence of social activities. In social activities will occur reciprocal social relations (social interrelationship) dynamic between people with people, people with a group and the group with the group. Soekanto (1990: 66), stating the changes and developments in terms of the people who embody its dynamic, due to its citizens to experience relationships with each other, either in the form of individuals and social groups. Thus it can be said that there is a social process that ways of relating are seen when individual persons and social groups meet each other and determine the system and forms of the relationship.
Patterns of social relations between ethnic stated Benton (in Martodirdjo, 2000: 9), some kind of relationship each marked by the specifications in the process of social contact that occurs, the acculturation, domination, paternalism, pluralism and integration. Further explained that acculturation occurs if the two ethnic groups to make contact and each influences the other. Domination occurs when an ethnic group dominate another group. Paternalism is the relationship between ethnic groups, which reveal an excess of one group against another group, without the element of domination. Pluralism is an hubungan1 that occurs among a number of ethnic groups in which recognize the recognition of political equality and civil rights for community groups concerned. Integration is a pattern of relationships which emphasizes equality and integrate with each other even between one group to another. The relationship patterns that only occur when an individual or groups of people work together, talk to each other to achieve a common goal.
In social relations different communities of the cultural background, will produce two possibilities, namely whether they are positive or negative. Positive social interaction will arise when meeting various ethnic groups in a pluralistic society is able to create an atmosphere of harmonious social relations. Negative social interaction arises when the social relationships that are not harmonized because of differences in attitude in life together.
Factors that facilitate social integration terjadinnya in a plural society different cultural backgrounds, according Soekanto (1990: 90) are as follows: (1) tolerance among groups that are in a society; (2) equal opportunities in the field of economics; (3) mutual respect of culture that is supported by other communities by recognizing the advantages and disadvantages of each; (4) open attitude of the ruling class in society, which, among others, embodied in the provision of equal opportunities for minorities in various areas of social life; (5) knowledge of the equation elements in the culture of each group through a variety of special cultural studies (subcultures); (6) through intermarriage among various groups of different cultures, and; (7) the existence of a common enemy threats from outside the community groups that led to the existing groups seeking a compromise in order to jointly face the external enemy which endanger the public.
SOCIAL RELATIONS
Humans as social beings in life basically in to make ends meet and sustain human life in need of others around him. Or in other words that the human life is inseparable relationship with other human, so human relations is an objective necessity.
Analysis of social human beings have been carried out for example Aristotle (in Sadli, 1977: 9), which states that human beings are social beings (zoon politicoon; man is a social animal). Bouman (1957: 32), suggests that the new man be a man after man was living with another man. Soekanto (1990: 75), stated that in man there is a desire essentially have the desire to become one with another human being and the desire to be one with the natural surroundings. According to Abu Ahmadi (in Arkanudin, 2005: 63), the human relationship with the environment include: (1) an individual can be at odds with the environment; (2) individuals can use the environment; (3) individuals can participate with the environment and; (4) individuals can adjust to the environment.
To realize the desire to become one with another human being, the human social relationships or social interactions. Garna (1996: 76), states that all community groups, organizations, communities and societies formed by individuals who do interactions. Because it is a society of individuals who are taking part in the interaction, communication and interpretation together to adjust his actions, directing and self-control and perspective. Melangsung collective action of individuals in that role to obtain mutual satisfaction.
For orderly relations between humans necessary arrangements in order to be able to peaceful coexistence, peace and harmony. For in social relationships will occur actions and reactions are not always harmony but can also occur contradictions. Harsojo (1977: 128), said that the cooperative between humans require the terms of order (order). This is because: (1) a human individual or group tries as hard as possible in order to survive and be able to guarantee security, if it is possible to achieve a level of prosperity; (2) to obtain the essential condition for the survival and security necessary for social order in a high degree; (3) to achieve a high degree of social order required the existence of a socio-cultural settings, as well as mechanisms that can be used in the setting, for the implementation of the arrangement.
Based on the above description that in order to maintain harmonious social relationships existed both among fellow human beings and the natural environment surrounding the interaction required in a rule. Kimball Young in Soekanto (1990: 67) suggests that the interaction is the key of all social life, because without interaction is unlikely there will be a life together. In the social interaction of the meaning contained in mutual contact or inter-stimulation and response between individuals and groups. Alvin and Helen Gouldner (in Taneko, 1990: 110) describes that action and reaction is the interaction between people. Thus, if an individual interaction act in a way that caused a reaction from another individual.
Kimbal Young (in Taneko, 1990: 112) argues that social interaction can take place between: (1) individual persons or groups with a group of individual persons (there may be to the group or groups to person relations); (2) group by group (there is a group to group interaction); (3) the individual (there is person to person interaction). In the interaction expected adjustment (adaptation) to the environment.
According to Loomis (in Taneko, 1990: 114), that the general characteristics of social interaction, namely: (1) the amount of the culprit more than one, could be two or more; (2) lack of communication between the actors by using symbols; (3) the existence of a time dimension that includes past, present and future, which determines the nature of the action is in progress; (4) for specific purposes, regardless of the same or not the same as that estimated by the adherents.
From the above it can be conveyed the opinion that the interaction is not sufficient only to meet in the flesh or in contact with people who are around us, but also must be accompanied by communication activities. Soekanto (1990: 67), suggests that the convergence of a person's bodily mere social life will not result in a social group. Such new social life will occur if an individual or groups of people working together, talking and so on to achieve a common goal.
Thus, according to Simmel (in Kamil, 1999: 30), that social interactions have meaning and meaningful if it meets two conditions, namely: (1) the existence of contacts, asksi reaction, which includes the primary contacts through face to face (face to face) and the secondary contact , ie social contacts made through intermediaries, such as via telephone, other people, newspapers and others; (2) for communication, contacts essentially an act of an individual or a group and have a meaning for the culprit, who was later captured by individuals or other groups to provide a reaction so that the resulting communication. Any contact in the absence of an interaction of communication yet. Communication occurs only when someone captures the meaning of the action of another person or group and give reactions realized through behavior as feeling to be conveyed to another person or group.
According to Simmel (in Kamil, 1999: 29-30), social interaction is a relationship between two or more people where the behavior or actions will affect, alter or improve the behavior or actions of other individuals or vice versa. Because of that social interaction can occur when two sides are interconnected and reciprocal action (action-reaction). Furthermore, Simmel said that social interaction is the initial formation of society. Society can not be separated from some of the individuals who are in it, because it is a dynamic process that continues throughout the individual's active support.
The process according to Simmel called Sosiasi society is a society that exists because there are a number of individuals are intertwined in complex through interaction and mutual influence. Simmel says that there are two concepts contained in the community interactions that form and content. Judging from social situations, the content is the goal of society, while the shape is a kind of interaction of real social relations in society are realized through superordinasi (relationship with subordinates through domination), Subordinated (relations with superiors through obedience), harmony, representative , cooperation, conflict and others.
In looking at social interaction by Simmel (in Lawang, 1986: 256), can not be separated from the concept of form and content. Fill it refers to how interaction dimaknakan. Form and content are equally dynamic, thus giving life to the social process. If in social interaction, content and form are separated or no relationship to the content of what is being done then the resulting shape is sosialibilitas. If the shape, and the contents are not separate, form an instrument for achieving the goal of a practical nature, shape turned into the destination itself. The merging of the individual in a group occurs when there is a goal to be achieved together, but the goal will be achieved not form a pattern of interaction.
In response to social interaction, besides Simmel can also be noted here the opinion of Robert K. Merton, who explains that social interaction was formed because of the similarity of purpose and meaning of these interactions. Stated that the purpose and meaning is core (core) of social interaction, which gives weight to the interaction that is developed. The more common purpose and meaning are developed, the greater the weight of interaction are developed, there are several possible options for the individual acts in the context of interaction when interactions do not develop. At the start of the lowest tolerance is to do repairs yourself, is something that is developed wise man. Then it is accompanied by an attempt to justify the great things outside himself. Another effort made after the failure is the human tendency to take a step does not contribute to conflict by means of withdrawing from the network interaction. This action shows that humans have a basic nature to shy away from the risk of collision with other people as well as highlight the existence of oneself. While the act of openly rebelling against or is the last option of choice can not be avoided (Sanderson, 1993: 16-17).
According Soekanto (1990: 69), a process of interaction at the basis of various factors, among others, the factors imitation, suggestion, identification and sympathy. These factors can move either individually or in a state separately incorporated. Explained further that the imitation factor has a very important role in the process of social interaction. One positive aspect is that a person can push-kaedah comply with the rules and values prevail, while the negative side, among others imitated action is in defiance. Factors suggestion occurs when a person gives a view or an attitude which is then received by the other party. This suggestion is actually a process of imitation was also only a different starting point. Suggestion can occur because of the party receiving the stricken emotion causing hampered rational thinking. As for the actual identification of the tendencies or desires in a person to be the same as the others. Identification is more profound than imitation, because personality can terbentk through this process. The identification process can take place either with themselves or with deliberate, because often a person requires a certain ideal types in his life. Its influence is more profound than the process of imitation and suggestion. Then the process of suggestion, actually is a process in which a person feels attracted to someone else. In this process memgang feeling very important role, even though the main impetus is the desire to understand and cooperate with others. The process of sympathy may develop if supported by a factor of mutual understanding (Soekanto, 1990: 71).
Another factor is no less important also that can contribute to the interaction, according Rahardjo (1984: 147), is the perception. Perception is a picture or an idea conceived in individual mental. This perception can be either positive or negative and is created before coming into contact with the object or develops after contact occurs. This perception underlies the formation of attitudes and the realization of the action. It is also stated by Aloysius (in Garna, 1996: 248), which states that in intercultural communication are many variables that affect, such attitude is a mental state that causes every human being has the right predisposition actions in dealing with various social events. Attitude not only affects the real behavior, but can inhibit the perception when a translating each event depends on its significance to the predisposition.
On the basis of the above description, it can be said that the patterns of action in interaction in a society formed olehh cultural value system which is reflected in the characteristics of the society and the perception or attitude that live in that society.
SOCIETY COMPOUND
Before examining the plural society, need to be presented in advance of public understanding, it is considered important because in order to understand more deeply about plural society needs to understand what the community.
According Sidiq (in Arkanudin, 2001: 87), is a collection of human society which is a unity of life that has customs and value systems and norms that basically set the pattern of relations between them. Ralph Linton (1936: 91), suggests that the public is every group of people who have lived and worked long enough together so that they can organize themselves and to think of himself as a social unity with certain limits.
Herskovits (1952), says that society is an organized group of individuals who follow a particular way of life. Gillin and Gillin (1954), said that the community is the largest group of human beings who have customs, traditions, attitudes and feelings of the same unity. While Garna (1992: 7), defines community as a group of people who occupy a geographic region that are involved in economic activities, political and also form a unit that has certain values and togetherness. Haviland (1988), people have significance for humans, because it gives identity and assistance to its members.
Of the various opinions mentioned above, it can be concluded that the concept of society is related to human groups. The community arising from any collection of individuals who have long lived and worked together to form a group through social relationships with the various ethnic groups that exist in the community who have a background of different cultures.
The term plural society (plural societies), first proposed by Furnivall (1967: 446), as a result of his research on the public in the territory of the Indies at that time, namely Indonesia and Burma. From the research results suggested that FURNIVALL plural society that is a community that consists of two or more elements that live alone without mixing with each other in a political entity. He further explained that the plural society characterized in social life, they do not have a uniform demand for social services. As a community-type tropical areas where those in power and those who have mastered racial differences. Dutch people as a minority despite the increasing number of added mainly in the 19th century, at the same time he is the ruler who ruled part of a very large indigenous Indonesian people as third-class citizens in their own country. Class Chinese people, as the largest group among the other foreign east, occupies a middle position between the two groups mentioned above.
The FURNIVALL view seems to describe the condition of society at that time the Dutch East Indies. By ignoring the factor of space and time can be captured by the concept of compound masyakarakat FURNIVALL (1967: 469), is a society in which the system of values shared by social unity as the parts is such that the community members have less loyalty to the society as a whole, less has a cultural homogeneity, or even less have the basics to understand each other.
In political positions, the most obvious sign of the Indonesian society is plural it is not the will of the joint (common will). Indonesian society as a whole consists of elements separated from each other because of the different races, each over a collection of individuals rather than as a whole that is organic, as individuals and their social life is not intact.
In economic life, the absence of a common will find a statement in the form of the absence of social demand internalized by all elements of society (common social demand) (Furnivall, 1967: 309-312). Every political community, according Furnivall, from nomadic groups to sovereign nations gradually over a period of time to form the civilization and culture of its own, its own art form, either in the form of literature, painting, and music, as well as various habit forming in formation informal education system with the name of each member tersosialisir as a member of that community. The needs of religious, political, and beauty, in short, all the cultural needs, have the economic aspect because everything ultimately declared themselves in an organized just as economic necessity, ie as a request or demand mejemuk community as well as with the people of Indonesia during the Dutch East Indies request society is not organized, but is sectional (sectional), and not internalized social demand shared by all elements of society. Class European, Chinese, and Native groups, each having its own demand patterns.
The absence of internalized social demand shared by all elements of society that distinguishes the source of economic character than compound (plural economi) of a society that is homogenous. If the economic process in a homogeneous society that is controlled by the common will, the social relations among the elements of a pluralistic society otherwise solely guided by economic processes with the production life of the community. Therefore classification society occurs on the basis of race, then the pattern produksipun divided into racial differences as well, in which each race has its own production function, the Dutch people in the plantation sector, the indigenous population in agriculture, and the Chinese as a marketing class that mediates between the two. In every society there is always a conflict of interest between town and country, between capital and labor Kaun, but more so in a plural society, the conflict of interest is discovered it is sharper because of the different economic interests coincide with racial differences. (Furnivall, 1967: 448).
FURNIVALL view of a pluralistic society is an Indonesian community in the days of the Dutch East Indies. Condition of Indonesian society nowadays, of course, was far different from the situation. Penegrtian pluralistic society as envisaged by Firnivall of course, can not be treated to the sight of Indonesian society today. However, by modifying the terms of which are made by some social science experts from FURNIVALL after generation, the concept of a pluralistic society, can still be used to see people of Indonesia at this time.
Community limits more stringent compound proposed by Geertz (1969: 67-68), that is a society that is divided into sub-systems that are more or less self-contained, each sub-system is tied into the ties that are primordial. Martodirdjo (2000: 11), says that if people said compound is structurally has a diverse cultural PubSub or different. Meanwhile, according to Garna (1996: 164), that the concept of a plural society (plural society) growth of two traditions in the history of social thought. That is, the first plurality is a condition that describes a form of power-sharing among community groups who joined or consolidated, it blends a sense of loyalty is through the base (patterned cross-cutting), ownership of shared values and the balance of power; both theories are presented in a pluralistic society in conflict, conflict and coercion.
Seen from the point of view or perspective of sociology and anthropology, according to Martodirdjo (2000: 11), that the structure of Indonesian society can be said to reflect the complex socio-cultural system. Horizontally characterized by the fact the unions ethnicity based differences in ethnicity, culture, religion, and other characteristics kedearahan. While vertically marked by differences between social strata sharply. These differences result in Indonesian society known as a plural society.
Pluralistic society characterized by the presence of other ethnic groups. Anthony Smith (in Martodirdjo, 2000: 1), suggests that conceptually ethnic group or tribe is a social group whose members have origins, showing the historical background and the same fate, having one or several characteristics of a form of cultural and feel unique collectivity and solidarity. In the perspective of anthropology ethnic groups described by Errol (in Bart, 1988: 11), which is commonly known as a population that contains characteristics: (1) is biologically able to grow better and survive; (2) have the same cultural values in the sense of a form of culture; (3) establish its own network of communication and interaction; (4) determine its own group that received by other groups and can be distinguished from other population groups.
There is also another opinion, that characteristic of an ethnic group or tribe is the conviction that there is bound to be descendants of a common ancestor because of similarities of physical characteristics and habits of a whole can differentiate itself with other communities (Reminick, 1983: 10).
In line with the above opinion Smith (in Garna, 1996: 165), suggests that a plural society also has a variety of minority groups who have different cultural groups of various kinds, often lasting divisions and conflict. While the political side plural society ruled by a minority group that has its own culture and pluralistic society realized not on the basis of a system of values are the same, but the basic conflict and coercion.
According Berghe (1969: 67-68), that are characteristic of a plural society: (1) the occurrence of segmentation in the form of groups that often have sub-cultures that are different from each other; (2) has a social structure that is divided into institutions that are non-complementary; (3) less developed a consensus among its members to the values that are basic; (4) relatively often experience conflicts between one group with another group; (5) relative social integration grows over coercion and interdependence in the economic field; and (6) the existence of political domination by one group over the other groups.
Based on such characteristics, further Berghe masyarakkat compound assume that simply can not be classified into one of the two types of society according to Emile Durkheim analytical models. A plural society can not be equated with the communities that have units that are segementer kekarabatan, but it also can not be equated with the communities that have high differentiation or specialization. The former is a society which is based on groups of single lineage, but have the institutional structure that is homogeneous. The so-called second sebalikmya is a society with a high degree of differentiation with many institutions that are kompelementer and depend on each other.
Plural society which arise because of the different ethnic groups both social and cultural as well as mindset, be a separate issue in inter-ethnic relations. Martodirdjo (2000: 3), raised the issue of ethnicity is a complex social phenomenon that is central within the framework of the totality of people's lives. Ethnicity direct contact with all aspects of human life both aspects of economic, social, politioal, moral, spiritual, and physical aspects.
Viewed from the side of the plurality of ethnicity is usually characterized by the presence of ethnocentrism, which is a kind of understanding that considers its own culture is better than the culture of other people or other groups (outside). Therefore it can be said that ethnocentrism is a hallmark of feeling within the group or outside the group feeling (in group and group feeling). Ethnocentrism can be seen from two sides: positive and negative. The plus side to function sbagai important factor in order to defend themselves (and group), if there are negative effects, disturbances and threats from outside groups or other parties. Or in other words very useful to strengthen a person's allegiance to the group and also improve their morale. Negative side can bring negative consequences, such as a split or even hostility between groups in society.
SOCIAL RELATIONS IN THE COMMUNITY OF COMPOUND
As mentioned in the previous section that people who inhabited the region of Indonesia is very diverse, in the sense that it consists of various ethnic and religious backgrounds who each have customs different from one another. The plurality of society on the one hand is a gift and a wealth of invaluable, it is because of the pluralistic society of course stored various cultural potential. On the other hand pluralistic society can also give rise to various conflicts that are not unlikely to lead to conflict, due to miss communication in social interaction.
Although in a pluralistic society consists of various ethnic groups with different customs, but according Taneko (1990: 116), social interactions among them can be divided into four forms of cooperation, competition, conflict, and accommodation. Explained further that, cooperation is a form of social process in which two or more individuals or groups conduct joint activities in order to achieve the same goal. The emergence of cooperation according to Cooley (in Soekanto, 1990: 61), is when people realize that they have the same interests and the same time have sufficient knowledge and control of yourself to meet those interests through cooperation, awareness of the existence of interests equal and their organizations are important facts in a useful partnership.
Competition is a social process, in which several people or groups trying to achieve the same goal in a way that is faster and higher quality (Hendropuspito, 1989; in Arkanudin: 2001: 38). Competition can occur in all areas of life, such as economics, position and power. Gillin and Gillin (in Soekanto, 1990: 78), stating the competition can be defined as a social process, with individuals or groups of people who seek competitive advantage through areas of life that at one time the center of attention of the public by trying to attract public attention or a way to sharpen existing prejudices without using the threat of violence. Competition may also lead to the spirit of the several kinds of activities, there is even competition that has a tendency to dispute.
Disputes may occur due to the interaction process, where the interpretation of meaning of behavior is not consistent with the intent of the first party, namely the party action, giving rise to a situation where there is no harmony between the interests and parties interact. At any attempt contention against an opponent by using violence (Juheifa, 2000: 14).
Hendropuspito (in Arkanudin, 2001: 40), stating that the property is a form of social process in which there are two or more individuals or groups trying not to interfere with each other in a way to prevent, reduce or stop the tension that will arise or existing. Soekanto (1990: 62-67), stated that the property was pointed at two meanings: the first property it refers to a process, and secondly; The accommodation refers to a situation. As a process refers to efforts to reach a settlement or dispute, whereas as a condition refers to a condition of completion of a dispute.
As a form of interaction which have been mentioned above can basically be found in all walks of life, just a different degree course.
SOCIAL RELATIONS AS THE FORMATION OF SOLIDARITY GROUPS CONTAINERS
Solidarity comes from the word meaning solidarity kesetiakawan or compactness. While the meaning solid and strong. Solidarity refers to a state of the relationship between individuals and groups based on the moral feelings and beliefs held together and reinforced by a shared emotional experience (Johnson, 1988: 181). Koentjaraningrat (1990: 164), states that solidarity is a form of cooperation in the community that include activities of mutual cooperation, mutual help and deliberation. Besides a sense of compliance based on the moral sense, the community also recognize a set of core values that foster a sense of solidarity or the so-called value that unites (associative) having positive grains that brotherhood, kinship, harmony and cooperativeness.
Even Garna (1992: 7), stated that solidarity is a form of power of the internal unity of a group, the internal forces in the form of a joint compliance that is based on the bond of kinship and bonding daearah. Thus that solidarity groups according Hendropuspito (1989: 212) is a unity of life together that is characterized by the presence of the same keptuhan the value systems and norms that shape society; life helping each other is an underlying sense of brotherhood compact.
While the elements of solidarity according to Iskandar (1978: 198), are: (1) the spirit of the community; (2) interpersonal relationships; (3) the responsibility of the family to the community; (4) educational and cultural institutions that should be followed by the public; (5) religious institutions which can direct citizens in various religious activities and attitudes that should be developed in the religious life; (6) economic behavior; (7) the local government in implementing policies to manage heterogeneous society.
Functions of solidarity reflects the sense of responsibility is shared between groups in society. Furthermore, solidarity groups can be seen in various forms of events during the ceremony of marriage, death and other events that require cooperation help each other in every ethnic community in one environment.
Durkheim solidarity divides into two kinds, namely (1) mechanical solidarity, and (2) organic solidarity. Subsequently further Durkheim explained that the mechanical solidarity arises because of the similarity, that social solidarity bonds whose survival is in accordance with the repressive punishment is the only solidarity which if destroyed would cause crime.
The main elements of the mechanical solidarity among others, the collective consciousness, religious ties, and social ties such as kinship systems, tribal and community is an important factor in maintaining group solidarity (Johnson, 1988: 186).
Effect of mechanical solidarity underlying the formation of the collective consciousness, in a state that all members of society have a personality, views, values and lifestyles are similar, so it appears homogeneous (Durkheim in Johnson, 1988: 187). Social groups characterized the spirit of solidarity embodied in the form of social bonding. Although a change in the solidarity of mechanical solidarity to organic solidarity, but the former mechanical solidarity in the form of beliefs, values and traditions of mutual emotional feelings will remain there found amid public life (Lauer, 1993: 88).
In the community in the form of organic solidarity, the emergence of organic solidarity as specialized division of labor in modern society. Organic solidarity comes from the growing differentiation and complexity in the division of labor that accompanies social development. Durkheim formulated the division of labor as a manifestation of symptoms and consequences of changes in social values that are common. The starting point of these changes come from the industrial revolution and the very rapid spread in the community. According to him, not unlike conservatives who are nostalgic that saw the disintegration of society in its development, but the basis of social integration that is changing into a new form, that of mechanical solidarity to organic solidarity. The shape is really based on the interdependence between the "parts" are specialized.
Population density is the number of natural events, but accompanied by other social phenomena, namely "moral density" society. (Veeger, 1995: 149). Furthermore menurit Veeger, that with the increasing population (demographic changes) is accompanied by increase frequency of communication and interaction between the members, the more great is the number of people who are facing the same problem, and the competitive struggle to defend life, the greater the competition between them, because they were both struggling to get the resources are limited.
How the struggle for life is not menimnulkan destructive social conflict, the more it has many ideas presented. Furthermore childbirth pluralistic society, where the inter-relationship as well as the division of labor is governed by law and civil law. They began a compromise and divisions that provide living space to the larger number of people. "Moral density" it is a concept that is not natural patterned, but culture, because man himself who set up a society that is wanted.
If the collective consciousness of the society's most powerful meknik development in a simple society, where all members basically have mutual trust, views, values and lifestyle all have roughly the same. The division of labor is still relatively low, does not produce a high heterogeneity, because not plural society. Another case in the organic community, a type of society that pluraslistik, people find themselves more freely. A new appreciation of freedom, individual talent and career achievements is becoming more pluralistic society basis. Collective consciousness slowly began to disappear. The work becomes more specialized and are not the same anymore, felt himself increasingly differ in beliefs, opinions, and also lifestyle. Experience patterned people are becoming increasingly diverse, as well as beliefs, attitudes, and consciousness in general.
Increasing heterogeneity does not destroy social solidarity. On the contrary because the higher the division of labor, individuals and groups in society feel increasingly more dependent on others of different jobs and specialization. Improvement is gradual, the functional interdependence between different parts of a heterogeneous society that resulted in the case of a shift in the value system of society, giving rise to a new individual consciousness. Not a division of labor that preceded the rise of the individual, but senaliknya changes within the individual, under the influence of social processes resulted in the division of labor more differentiated.
The new consciousness which underlies modern society is rooted in individuals who began to identify themselves with a more limited group found in society, they still have a collective consciousness that is limited to the group alone, for example in accordance with the job. The style of the collective consciousness is more abstract and universal. They form small solidarity groups, and of course could be mechanical.
Solidarity by Durkheim in Taufik Abdullah and Leeden (1986: 145), divided into positive solidarity and solidarity negative. Negative solidarity does not produce any kind of integration, and thus also lacks specificity, whereas positive solidarity can be distinguished by its characteristic:
(1) That the individual binding on the public directly, without intermediaries. On another positive solidarity, individual depends on society, because people depend on the parts that make up the community of the community.
(2) Solidarity is positive that the two systems are different functions and special, which unites relationships remain. But in fact the two communities is only one course. Both simply represent two faces of the same reality, but still need to be distinguished.
(3) From the second difference comes third difference, which will characterize and name to the solidarity it.
PROBLEM ARISING OUT OF SOCIAL RELATIONS
As we know that the people who inhabit urban area consists of various ethnicities come various regions. The ethnic diversity is one of the characteristics of our society is called pluralistic society. With the diversity of society on the one hand is a wealth of national culture, on the other hand it is not uncommon these circumstances is one of the factors inhibiting towards the creation of a social harmony.
To maintain the viability of every citizen of the various communities that exist in urban areas interact with one another. Without doing any interaction with each other is impossible that they can live and maintain its existence as social beings. In this interaction tends to produce two different possibilities: first occurrence of a harmonious relationship or mismatched and the second occurrence of disharmonious relationship that ultimately is not infrequently lead to disagreement or conflict.
Gillin and Gillin (in Soekanto, 1990: 76-78), proposed classification of social processes, namely: (1) the associative process, which is divided into three special form again the accommodation, assimilation and acculturation; (2) disassociative process that includes a competition which includes controversy and disagreement or dispute (conflict). Kimbal Young, suggests forms of social processes are: (1) opposition (opposition) that cover competition (competition) and disagreement or dispute (conflict); (2) cooperation (co-operation) which produces accommodation (accomodation); (3) defrensiasi (defferentiation) which is the process by which individual persons in the community to obtain the rights and obligations that are different from others in the community on the basis of differences in age, sex and occupation.
Based on the above that social interaction will produce a wide range of responses and interpretation of both positive and negative. Rahardjo (1984: 114), suggested that positive social interaction will arise if the action in an interaction able to create an atmosphere of harmony in society. This condition can be achieved if there is mutual respect and recognize the existence of each individual or ethnicity. Negative interactions when the actions in interaction cause disharmony or disharmony condition in a group or society which in turn give rise to a conflict is not impossible.
According to Coser (in Johnson, 1986: 195), the conflict is one form of interaction. Simmel (in Johnson, 1986: 194), the real dynamics of the conflict is such, that on any particular issue there is a tendency to be two main groups, which was inevitable for the conflict. Conflict usually leads attention to the interests of the group and those who copy the contrary in the social structure. Furthermore Simmel (in Lawang, 1985: 269), there is no social interaction that is free from conflict, it is closely intertwined conflict with various uniting processes of social life.
According Koentjaraningrat, (1984: 354), a conflict may occur if: (1) competition between two or more ethnic groups in terms of getting the pitch the same livelihood; (2) the imposition of cultural elements to the citizens of the other ethnic groups; (3) the imposition of the other tribes of different religions to embrace a particular religion; (4) attempt to dominate other tribes politically; (5) the existence of latent conflicts between tribes who have traditionally hostile.
Of the five sources of conflict, we see the conflict barbagai urban areas in general is closely associated with the first source that competition in getting a living field, this fact was reaffirmed by Alqadrie (1999: 37), stating that nevertheless form of social relations between citizens ----------- whether it contains cooperation, disputes or adjustment --------- largely determined by cultural factors that tend to be coupled also with psychological factors, and structural factors relating to economic and political factors ,
M E N U T U P
Indonesian society is a pluralistic society, but live together in one container Indonesian society which is based on Pancasila and the Constitution of 1945, which occupy any island in the archipelago and grow into a whole tribe consists of a number of people who are united by ties emotional.
In carrying coexistence of various ethnic groups, they engage in a reciprocal relationship is called dynamic social interaction among people, people with a group and the group with the group.
Forms of social relationship or social interaction in a plural society different cultural backgrounds can be cooperation, competition, conflict and accommodation. Forms of social relationships in addition may lead to social tensions or conflicts between communities can also bring solidarity among plural society, such a form of cooperation in the community that include activities of mutual cooperation, mutual help and deliberation. Besides a sense of compliance based on the moral sense, the community also recognize a set of core values that foster a sense of solidarity or the so-called value that unites (associative) having positive grains that brotherhood, kinship, harmony and cooperativeness.
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Sributani, Tomatsu. et al. 1963. Etnic Stratification: Comprative Approach, London: The Macmillan Company and Collier Macmillan Limited.
Suparlan, Parsudi. 1989. Interaksi Antar Etnik di Beberapa Propinsi di Indonesia, Jakarta: Proyek Inventarisasi dan Pembinaan Nilai-Nilai Budaya, Direktorat Sejarah dan Nilai Tradisional, Dirjen Kebudayaan Depdikbud.
Teneko, Soeleman B. 1990. Struktur dan Proses Sosial, Suatu Pengantar Sosiologi Pembangunan, Jakarta: Rajawali Press.
Taske, Raymond HC, Nelson, Bordin H. 1973. Acculturation And Assimilation a Clasification, New York: Oxford University Press.
Umar, Farad. 1996. Tujuan dan Khalayak Sasaran Pengabdian Pada Masyarakat, Dalam: Margono Slamet (editor) Metodelogi Pengabdian Pada Masyarakat, Bandar Lampung: Penerbit Unlam.
Veeger, K.J. 1985. Realitas Sosial, Jakarta: Gramedia.
Abdullah, Taufik dan AC. Van Der Leeden. 1986. Durkheim dan Pengantar Sosiologi Moralitas, Jakarta: Yayasan Obor Indonesia.
Arkanudin. 2005. Perubahan Sosial Masyarakat Peladang Berpindah, Studi Kasus pada orang Dayak Ribun yang berada di sekitar PIR-Bun Kelapa Sawit Parindu Sanggau Kalimantan Barat, Bandung: Disertasi Program Doktor Program Pascasarjana Universitas Padjadjaran.
Berghe, Pierre L. Van Den. 1969. Pluralism and The Polity: A Theoritical Exploration, Dalam Leo Kuper dan M.G Smith, eds, Pluralism in Africa, Berkeley and Los Angeles: University of California Press.
Barth, Fredrik (ed). 1988. Kelompok Etnik dan Batasanya, Tatanan Sosial dari Perbedaan Kebudayaan, Penerjemah Nining I. Soesilo, Jakarta: UI Press.
Boouman, P.J. 1957. Ilmu Masyarakat Umum. (Terjemahan), Jakarta: Dian Rakyat.
Furnivall.J.S. 1956. Colonial Policy and Practice: A Comprative Study of Burma and Netherlands India, Wasington Square: New York University Press.
-----------------. 1967. Netherlands India: A Study of Plural Economy, Cambridge University Press.
Geerzt, Hildred. 1969. Aneka Budaya dan Komunitas di Indonesia, Jakarta: YIIS.
Garna, Judistira K. 1992. Teori-Teori Perubahan Sosial, Bandung: Program Pascasarjana Unpad.
--------------------------, 1996. Ilmu-Ilmu Sosial, Dasar-Konsep-Posisi, Bandung: Program Pascasarjana Unpad.
Harsojo. 1977. Pengantar Antropologi, Jakarta: Bina Cipta
Hendropuspito, D. 1989. Sosiologi Sistematik, Yogyakarta: Kanisius.
Haviland, Willian A. 1988. Antropologi Jilid I dan II (Terjemahan), Jakarta: Erlangga.
Iskandar, Jusman dan Nitamiharjo, Caroline. 1978. Penelitian Pekerjaan Sosial, Bandung: PKM Al Ihksan.
Johnson, Doyle Paul. 1986 dan 1988. Teori Sosiologi Klasik dan Modern (Terjemahan) Jilid 1 dan 2, Jakarta: Gramedia.
Juheifa. 2000. Pengaruh Interaksi Sosial Antara Transmigran Asal Jawa dengan Transmigran Lokal (APPDT) terhadap Perwujudan Integrasi, Bandung: Tesis Program Pascasarjana Universitas Padjadjaran.
Kamil. Mohammad. 1999. Interaksi Sosial Dalam Pengajaran CBSA, Proyek Pengadaan Sarana Akademis Depdikbud RI, Jakarta: Depdikbud.
Koentjaraningrat. 1958. Metode-Metode Antropologi dalam Penyelidikan-Penyelidikan Masyarakat dan Kebudayaan di Indonesia, Jakarta: Universitas Indonesia.
--------------------. 1984. Masyarakat Desa di Indonesia Masa Kini, Jakarta: Lembaga Penerbit FE-UI.
--------------------. 1987. Sejarah Teori Antropologi, Jilid 1, Jakarta: UI-Press.
--------------------. 1990 Sejarah Teori Antropologi, Jilid 2, Jakarta: UI Press.
-------------------. 1992. Manusia dan Kebudayaan di Indonesia. Jakarta: Djembatan.
Lauer, Robert. H. 1993. Perspektif Tentang Perubahan Sosial (Terjemahan), Jakarta: Rineka Cipta.
Lawang, Robert K. 1986. Sistem Sosial Indonesia, Jakarta: Karunika.
Linton, Ralph. 1986. Antropologi, Suatu Penyelidikan Tentang Manusia, Alih bahasa: Firmansyah, Bandung: Jammers.
Liem, Tjong Tjiat. 1968. Ethnicity and Modernization in Indonesian Education: Comparative Study of Pre-Independence and Post Indenpedence Periods, Disertasi, University of Wisconsin.
Martodirdjo, Haryo. S. 2000. Hubungan Antar Etnik, Lembang Bandung: Sespim Polri.
Nasikun, 1991. Sistem Sosial Indonesia, Jakarta: Rajawali
Purwanto, Hari. 2000. Kebudayaan dan Lingkungan Dalam Perspektif Antropologi, Yogyakarta: Pustaka Pelajar.
Rahardjo, Chodijah. B. 1984. Transmigrasi dari Daerah Asal Sampai Benturan Budaya di Tempat Pemukiman, Jakarta: Rajawali.
Reminick, Ronald. A. 1983. Theory of Etnicity, Lanham. New York, London: University Press of America.
Sadli, Saparinah. 1977. Persepsi Sosial Mengenai Perilaku Menyimpang, Jakarta: Bulan Bintang.
Siahan, Hotman. 1988. Sosiologi Pedesaan, Seri Diktat, Surabaya: Fisip UWK.
Sanderson, K Stephen. 1993. Sosiologi Makro, Sebuah Pendekatan Terhadap Realitas Sosial, Jakarta: Rajawali Press.
Soelaiman, M Munandar. 1998. Dinamika Masyarakat Transisi, Yogyakarta: Pustaka Pelajar.
Soekanto,Soerjono. 1983. Teori Sosiologi Tentang Perubahan Sosial, Jakarta: Ghalia Indonesia.
------------------------. 1990. Sosiologi Suatu Pengantar Ringkas, Edisi Baru, Jakarta: Rajawali Press.
Skinner, G. William. ed. 1959. Local Etnic and National Loyalities In Village Indonesia: A. Symposium, Cultural Report Series, Southeast As Study: Yale University.
Sributani, Tomatsu. et al. 1963. Etnic Stratification: Comprative Approach, London: The Macmillan Company and Collier Macmillan Limited.
Suparlan, Parsudi. 1989. Interaksi Antar Etnik di Beberapa Propinsi di Indonesia, Jakarta: Proyek Inventarisasi dan Pembinaan Nilai-Nilai Budaya, Direktorat Sejarah dan Nilai Tradisional, Dirjen Kebudayaan Depdikbud.
Teneko, Soeleman B. 1990. Struktur dan Proses Sosial, Suatu Pengantar Sosiologi Pembangunan, Jakarta: Rajawali Press.
Taske, Raymond HC, Nelson, Bordin H. 1973. Acculturation And Assimilation a Clasification, New York: Oxford University Press.
Umar, Farad. 1996. Tujuan dan Khalayak Sasaran Pengabdian Pada Masyarakat, Dalam: Margono Slamet (editor) Metodelogi Pengabdian Pada Masyarakat, Bandar Lampung: Penerbit Unlam.
Veeger, K.J. 1985. Realitas Sosial, Jakarta: Gramedia.
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