Marianus Diaz Yanto, Innosensia E I Ndiki Satu, Donna Isra Silaban

Narasi Perlawanan Masyarakat Adat untuk Merebut Legitimasi Hutan Adat Mutis–Timau

Introduction

Narasi perlawanan masyarakat adat untuk merebut legitimasi hutan adat mutis–timau. Analisis narasi perlawanan masyarakat adat Mollo di ruang digital untuk merebut legitimasi Hutan Adat Mutis–Timau dari kebijakan Taman Nasional. Studi ini mengungkap strategi kontra-hegemoni.

Abstract

The declaration of the status of Mutis-Timau National Park in September 2024 prompted resistance f rom the Mollo indigenous people, who felt that the sovereignty of their living space was threatened. This research aims to analyze how the narrative of resistance to these policies is constructed, disseminated, and negotiated in the digital space as a form of claim to Customary Forests. Using a qualitative approach and the Norman Fairclough model of Critical Discourse Analysis (AWK) method, this study analyzes the content of declarations on the @yayasanpikul and @wahlintt Instagram accounts across three dimensions: text, discursive practices, and social practices. The results show that indigenous peoples use sacred diction strategies such as "forbidden forest" and the metaphor "Mutis is mother" to establish alternative legitimacy beyond the formal definition of the state. From the perspective of Antonio Gramsci's concept of hegemony, this digital activity is not merely a cultural expression but a counter-hegemonic practice aimed at reclaiming authority over the definition of space, which has been dominated by the discourse of state conservation. The research concludes that conflict resolution requires an equal collaborative communication pattern and recognition of local knowledge systems to avoid the delegitimization of sustainable government policies.

Review

This timely research delves into a critical conflict arising from the declaration of the Mutis-Timau National Park in September 2024, which sparked significant resistance from the Mollo indigenous people. The study effectively frames this conflict as a struggle for sovereignty over living space, where the indigenous community feels their customary rights are threatened. By focusing on how narratives of resistance are constructed, disseminated, and negotiated within the digital space, the paper addresses a highly relevant aspect of contemporary socio-environmental conflicts. The clear objective—to analyze these digital narratives as a form of claiming Customary Forests—establishes the study's precise scope and importance in understanding modern indigenous activism. Methodologically, the study employs a robust qualitative approach, utilizing Norman Fairclough's Critical Discourse Analysis (CDA) model, which meticulously examines text, discursive practices, and social practices. This rigorous framework is applied to content from key Instagram accounts, @yayasanpikul and @wahlintt, providing a concrete basis for analysis. The findings are compelling, demonstrating how indigenous communities strategically deploy sacred diction, such as "forbidden forest" and the metaphor "Mutis is mother," to forge an alternative legitimacy that challenges formal state definitions. Furthermore, by framing these digital activities through Antonio Gramsci's concept of hegemony, the research convincingly argues that this is not merely cultural expression, but a conscious counter-hegemonic practice aimed at reclaiming authority over spatial definition from the dominant state conservation discourse. The research makes a significant contribution by highlighting the potency of digital platforms as arenas for indigenous resistance and the reassertion of traditional knowledge systems. Its conclusion—that effective conflict resolution necessitates equal collaborative communication and a recognition of local knowledge—offers crucial policy implications for governments and conservation bodies. This study not only illuminates the complex interplay between state power, indigenous rights, and digital activism but also underscores the potential for delegitimizing sustainable policies if local voices and epistemic systems are marginalized. It serves as an important call for more inclusive governance models that value and integrate traditional ecological wisdom.

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