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ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and power
relation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra who
perceive, interpret, and respond to reality in which they live, and their manifestations in the reconstruction
of nagari in the momentum of regional autonomy policy. It focuses on the people strategies created and
developed inwardly and outwardly their Malalo?s social organization in forms of accommodation as well
as resistance, and involves various interests of the parts.
Back to nagari means back to their imagined identity, adat and Islam. The adat and religious leaders
considered that adat and Islam had been marginalized and ignored during village government era. In the
era, they did not have power and authority to run local government and make decision along with the
degradation of their charisma in the community. But, in nagari era they have had golden opportunity to
get back their power, influence and authority in making local government policy.
This dissertation has gotten significant influences from previous main researches such as Scott (1985),
Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott?s symbolic obedience and
resistance, accommodation and resistance in the same time in temts of various interests. ?One is inside
and outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arena
concept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Data
collecting was conducted through in-depth interviews and participation- observations.
This dissertation shows that reconstructing process involves contestation, negotiation, and compromises
indicated through the local leaders? strategies - accommodating or resisting - in confronting with various
situations among themselves as well as with State. The local elites are adat leaders, as well as religious or
local government leaders at the same time. It was sometimes hard to make separate those three one to
each other. The local elites are the linkage between local people and the State. On one hand they have
developed political issues through manipulating adat and religious doctrines, but on the other hand they
need state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups without
frictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elites
themselves, and between them and the State.
In this research nagarf is read as one that contested to, struggled for, debated on, and utilized with
political interests. Some of the old features of the adat have been left away but some new things came up
through negotiation process between the local people and the States interests. lt is therefore nagari is not
a static, but dynamic construct in facing with concrete situations of interests. lt is the process of
negotiation and bargaining, interpretation and re-interpretation, and giving meaning that is called
contestation in this dissertation.
My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt is
relevant with Scott?s symbolic obedience and resistance concepts. The different from Scott?s is that the..."
