The Role of the Latupati Institution in Overcoming Religious and Social Conflicts in Maluku in 1999

This study aims to explore the role of the Latupati institution in the Leihitu area in resolving the Maluku social and religious conflicts in 1999. This study uses a qualitative method with a case study approach, data sources taken through direct interviews with ten informants consisting of the chairman of the Maluku Latupati customary institution assembly, the secretary of state, educational, religious, customary and community leaders. All data were then analyzed thematically using NVivo 10 qualitative analysis software. The results showed that there were four ways that Latupati did in resolving conflicts, the four strategies were (i) making customary law a unifying tool for the community, (ii) carrying out dialogue between figures religion, education and customs, (iii) making agreements between communities to respect ancestral customs, (iv) making the Latupati customary institution a forum for interacting with the kings of all countries to find solutions to problems faced by the community. The results of this study have proven that the role of the Latupati traditional institution is very real and successful in resolving religious and social conflicts in Maluku that occurred in 1999. This method can certainly be a reference for other regions in Indonesia in resolving conflicts in the community.


Introduction
The social conflict that occurred in Maluku in 1999 was the biggest humanitarian tragedy in the history of inter-religious relations in Indonesia, even the conflict can be said to be the worst event in the history of social relations. related to religious issues in Indonesia (Safi, 2017;Rahawarin, 2013;Umagapi, 2017).
According to Waileruny (2010) & Jati (2013)  According to Trijono, (2003) at the time of his research in Ambon, he saw firsthand the conflicts that occurred at that time. People who are ready to fight and carry sharp weapons are along the streets of Ambon city. And also, not to forget,  Fitriati, et al (2019:70), the people of Maluku went through conflicts that occurred in a period of approximately four years in various ways.
What is on their minds is how to survive in a situation that is completely unclear and full of fear, anxiety, and deep suspicion. For parents who prioritize the education of their children without neglecting the safety of themselves and their families, they are forced to flee outside Maluku. Meanwhile, an uncertain situation is experienced by private employees and entrepreneurs whose work and business cannot run smoothly due to the conflict (Natar, 2019& Roos, 2021 The Law of the Republic of Indonesia Number 39 of 1999 concerning Human Rights as a source of law also recognizes the existence of customary law as a form of law that applies in the life and legal culture of the Indonesian people, which is indicated in Article 6 paragraph (1) of the Law of the Republic of Indonesia. The law stipulates "In the context of upholding human rights, differences and needs within the Indigenous Law Community must be considered and protected by the law, the community, and the government". Based on these provisions, we can conclude that customary law is seen as an infrastructure used by the Indigenous Law Community in fulfilling "customary rights" so that customary law must be considered and protected by law, society, and the government so that its existence can be maintained. Lima, Seith, Ureng, and Wakal. This village / country is led by a king (village head) who is a member of the Leihitu peninsula customary law institution called Latupati. Latupati from generation to generation has been obeyed by the people of the Leihitu Peninsula from all walks of life, regardless of ethnicity, religion and race. They are very obedient to the provisions that have been set by Latupati.

Literature Review
Maluku society is known as a very heterogeneous society. Social heterogeneity in the pre-colonial period was characterized by very diverse ethnic differences and ethnic cultures (Trijono, 2001). History records that in 1999-2004, there was a conflict between religions, namely Islam and Christianity. The background of the conflict in the city of Ambon in particular, and Maluku in general has been widely discussed by conflict observers. Manuhutu (in Ratnawati, 2006:3) stated that the Ambon conflict between Muslim and Christian groups had killed between 5,000 and 12,000 people during 1999-2003/2004. Furthermore, Pieris (2004

Method
This study used a qualitative method with a case study approach (Baxter & Jack, 2008;Yin, 2011;Crowe, et al., 2011). Sources of data were taken from ten informants through in-depth interviews who were selected using purposive sampling technique, while the selected informants had met four criteria, namely understanding well the problems being studied, still active in the field being studied, had time to provide information to researchers, and provided information. information in accordance with the facts that occur in the field (Sugiyono, 2014;. To meet the criteria as an informant, all informants are the chairman of the Maluku Latupati assembly, the secretary of state, education, religious, customary and community leaders in Hitu Country, Seith Country and Mamala Country Leihitu District, Central Maluku Regency, Maluku. After the interview was completed, all informants were taken, the transcription process was carried out, then the writer took the themes that were in accordance with the research needs.
The analysis process is carried out using qualitative analysis software NVivo 10.
According to Boyatzis (1998) The role of Latupati is as a customary body or institution, having the main task of managing and determining and deciding problems related to customs that occur in the community. The Latupati Assembly is used as a forum for interacting with the Kings to find solutions to the problems they face. Bonner in Ali and Asrori (2004) states that social interaction is a relationship between two or more individuals, where individual behavior affects, changes or influences other individuals or vice versa. In addition, Latupati is also a tool that is usually used by community members to resolve disputes that arise between residents, including as a

Conclusion
Latupati as a customary law institution is a body where the government of the countries in its working area gathers to discuss things related to custom. They can argue about an issue, for example regarding a dispute between two countries, regarding the application of customary law, even regarding the 1999 conflict that occurred on the island of Ambon, Maluku. Although this institution cannot impose their opinion on other parties or the disputing countries because this body does not have administrative power over a country that is part of it, the work pattern of the Latupati institution in solving a problem occurs at the joint decision of the States. incorporated in it. So that a unanimous decision which is a joint decision can be obeyed by all parties.