Community Mediation-Based Legal Culture in Resolving Social Conflicts of Communities Affected by the COVID-19 Pandemic in West Nusa Tenggara, Indonesia

This study aims to describe the urgency of the existence of community mediation-based legal culture as an alternative dispute resolution during the COVID-19 pandemic in West Nusa Tenggara Province, Indonesia. This study employed a non-doctrinal paradigm with a descriptive study. It uses case and legislation approaches based on a series of observations, interviews, and literature studies to be analyzed qualitatively. The results of this research finding are a component to understand one of the concepts offered related to the use of culture-based community mediation as a fast and simple alternative dispute resolution. The institutionalized community mediation at Mediation Institution has culture-based management procedures that serve as a means of resolving conflicts. It aims to create a safe, orderly, and peaceful life based on the legal values of the local community that are rooted in their beliefs (religion), customs, and social culture.


INTRODUCTION
The coronavirus disease  initially appeared in China in December 2019. This outbreak then spread globally and resulted in a governance crisis. There are pandemic management policies in various countries. 1 Almost all countries faced uncertainty in handling COVID-19, regardless of their economic status, technological advancement, and reliability of the health sector. This condition forces governments to adopt policies that tend to be of a "trial and error" nature. 2 Indonesia faces the same challenges. In addition to the problem of a minimal healthcare system, the dynamics of governance and COVID-19 handling policies also leave a gap. It includes the implementation of a social security net program for the poor to accommodate for the economic impact caused by the COVID-19 outbreak.
Cases of conflicts in West Nusa Tenggara Province, Indonesia, led to tangled social assistance problems. Chaos in some areas even led to the forced closure of village offices by residents. It paralyzed administrative services, including the village governments' efforts to deal with COVID-19, as what happened in Sadia City, Bima Village, Ranggo Village, Dompu Regency, and Dasan Baru Village, Central Lombok Regency. The confusion that resulted in conflicts between residents and the village government was primarily motivated by community demands for transparency in the process of collecting beneficiary data to obtain cash aid. 3 By including the legal culture component in the discussion about law, the law will be perceived more realistically, namely the law as it is in people's lives so that it can be known, whether the law is implemented or not -including errors in the implementation and abuse of law in society. Therefore, the legal culture will function as a soul that will revive the whole legal mechanism. 9 Departing from the above reality, the issues discussed in this study are related to the urgency of the existence of community mediation as a fast and simple alternative dispute resolution. It was created using local wisdom instruments based on the local community's culture so that conflicts that emerged during the COVID-19 pandemic are well managed. It aims to make the escalation of the conflict not worsen the existing social conditions. This is also an entry point in reforming the national law by institutionalizing alternative means of dispute resolution in society as part of the national justice system.
West Nusa Tenggara is a province in Indonesia, which is in the western part of the southeastern island of Nusa Tenggara, the capital of which is Mataram. This province consists of Lombok Island and Sumbawa Island, which have an area of 20,153.15 km², with a population of around 5,012,687 inhabitants.
The Sasak ethnicity is an indigenous community that resides on Lombok Island, also known as Gumi Selaparang. Lombok is the second island in the Sunda Kecil island group from west to east. From Bali, it is separated by the Lombok Strait, which is rather wide; and from Sumbawa, it is bordered by the Alas Strait. This island spans around 4,700 km² (somewhat smaller than Bali), consisting of three regions, the northern mountain complex, the southern mountain complex, and the central plains. 10 Like many other ethnic groups in Indonesia, the Sasak people also have local laws that are passed down over generations by their ancestors as a way of life. Selecting a person to be the founder of a tradition implies that by this choice, one defines the content of the tradition. 11 One of them regards dispute resolution principles which can be identified as follows: 1) the principle of divinity and self-control (betegel leq reden neneq), meaning that the reconciliation of disputes must be based on the spirit to carry out the commands of Allah (God), meaning that whatever results are obtained during dispute resolution should be practiced sincerely/voluntarily; 2) the principle of equality and togetherness of rights (doe sopoq, bareng ngepe), meaning that dispute resolution must not discriminate by gender, social status, or age; everyone has the same position and right to be treated fairly; 3) the principle of harmony and kinship (sopoq crew, mutual trust, mutual adoption, U M C S mutual affinity, and mutual seduction); in the Sasak language, there is a proverb (sesenggak) or a phrase that reads bau empak aik meneng tunjung tilah, which means every dispute resolution should put forward kinship -it implies that dispute resolution is solely aimed at creating balance and peace in society; 4) the principle of consensus agreement (soloh) is a peace decision made in the mediation process based on the results of a consensus agreement, based on local wisdom values; 5) the principle of justice (endeq naraq, bine kire, tarik nyacap) means the outcome of a peace decision must be fair and practiced according to the rights of each party.
The overall high awareness and obedience of the Sasak community to local laws makes it easy for traditional leaders, religious leaders, youth leaders, and village officials to resolve conflicts by becoming mediators in the mediation center, which was once symbolized by berugak (house with four pillars, six pillars, and so on) or santren (mushola/a small mosque). 12 The art of translation has also been viewed as a genuine reflection of the actual aspects of different civilizations. Culture has been the major point of contact between human beings since the very beginning of life. It is true, therefore, to say that many societies express culture through language, creating a symbiotic relationship between culture and language. 13 This legal research employed a non-doctrinal paradigm. According to S. Wignyosoebroto, the non-doctrinal research is intended to describe the formulation and the implementation processes of law in society. This research typology is also often referred to as socio-legal research. 14 Non-doctrinal research that is social and empirical on the law will produce an outcome on the law's existence and function in society. 15 The type of research is a descriptive study because it intends to clearly describe (by including the possibility to explore) various matters regarding alternative means of conflict resolution, especially those that are resulted from the implementation of social security net programs for the poor to anticipate the economic impacts caused by the COVID-19 outbreak. Then, this research employed the case approach and statute approach.
This research was conducted at Mediation Institution in West Nusa Tenggara, Indonesia. This institution is a role model in developing a legal culture-based alternative means of resolving conflicts. The data collection techniques were literature studies, interviews, and observations, as follows: a) finding, inventorying information, and studying the laws and regulations related to research studies, including the Regional Regulation No. 9 of 2018 on Mediation Institution; b) conducting intensive and in-depth interviews with informants, such as the West Nusa Tenggara Mediation Bale secretary Mr. Nasri Master of Law, who led the sealing actions at the Dasan Sari Village Office (Muhammad Shafi Maulana Anjani), including customary leaders (Abidin Tuarita) who understood the local wisdom values in West Nusa Tenggara province as well as those who know the patterns of resolving community conflicts in the past; c) conducting unstructured observations aimed at several informants and various situations to strengthen the existing descriptive data.
The analytical activity in this study started by collecting both oral and written data from informants through intensive and in-depth interviews, as well as from the behavior of several informants and various situations based on unstructured observations. Then, the data were dialogued using the doctrines used in this study.
Based on these efforts, interpretations were then carried out by looking at correlations within the data, mainly based on the researchers' viewpoint. Then, this was formatted in the form of an offer that was expected to provide a solution to the problem that becomes a research study in the form of an alternative means of resolving conflicts which are fast and simple based on the legal culture in the community. The culture of deliberation to reach consensus, such as soloh/begundam in the Sasak community, and similar values, such as the mutual respect of Ra Eli in the Mbojo community or the traditional tokal (Samawa community) were formalized so that they could synergize in the judiciary and the legal needs of today's society.

The urgency of establishing a Mediation Institution in West Nusa Tenggara
Referring to the West Nusa Tenggara Regional Regulation No. 9 of 2018 on Mediation Institution, this institution is formed to maintain a safe, orderly, and peaceful life as in West Nusa Tenggara. Here, there are often cases of civil and criminal disputes which tend to be resolved through justice institutions. This certainly requires great funds and takes quite a long time. Plus, it may potentially Pobrane z czasopisma Studia Iuridica Lublinensia http://studiaiuridica.umcs.pl Data: 13/09/2023 21:12:38 U M C S disturb the togetherness and the relations among society. Thus, this institution is formed to minimize the piling of cases in courts and maintain order in society. 16 The West Nusa Tenggara Mediation Institution is open to parties that wish to resolve conflicts peacefully, especially during the current COVID-19 pandemic, including the conflicts that arise as a reaction to the governmental policies, such as the conflicts regarding the social aid data collection and distribution to those economically impacted by the COVID-19, considering that the aim of forming this institution is to create a safe, orderly, and peaceful society. 17 The main purpose of mediation in civil matters is to reach an amicable settlement between the parties to the dispute. Bringing about a settlement to put an end to the dispute is the task of the mediator. 18 In accordance with the West Nusa Tenggara Regional Regulation No. 9 of 2018 concerning Bale Mediation, it is a non-structural institution in the National Political Unity Agency of the Province of West Nusa Tenggara which aims to: recognition of the government as protection, protection and empowerment of the existence of traditional institutions in performing mediation functions; prevent and prevent conflicts or disputes in the community early; and the implementation of dispute resolution in the community through mediation in order to create a harmonious, orderly and harmonious atmosphere.
The organizational structure of Bale Mediation consists of: coaches (Governor); director (Regional Secretary), a person responsible (Head of the National Political Unity Agency of the Province of West Nusa Tenggara), and daily executive (Pelaksana Harian). The daily executive in the Bale Mediation consists of the chairman, administration coordinator, and dispute resolution coordinator. Daily executive and mediators at the provincial level consist of elements: academics, traditional leaders, religious leaders, public figure, certified and uncertified mediators, professionals, and practitioners.
In accordance with the provisions of Articles 11 and 12 regarding the Duties and Authorities of the Mediation Bale, it is explained that the Mediation Bale is in charge of: Pobrane z czasopisma Studia Iuridica Lublinensia http://studiaiuridica.umcs.pl Data: 13/09/2023 21:12:38 U M C S d) submit reports on the implementation of their duties and authorities, e) assistance in the implementation of dispute resolution carried out by institutions carrying out mediation functions, and f) coordinate with institutions and institutions related to the implementation of their duties. The Mediation Bale is authorized to: a) strengthen the capacity of institutions that carry out mediation functions in the community, b) to increase the capacity of mediators, c) coordinate with institutions that carry out mediation functions, and d) resolve disputes through mediation.

The cases handled by the West Nusa Tenggara Mediation Institution
One of the principles in the national justice system is fast, simple, and affordable justice. However, our justice system is often faced with issues regarding the piling of cases, which may inhibit the conflicting parties to obtain legal justice, legal certainty, and legal benefit. Such a condition cannot be separated from the modernization of the society's life, which perceives that every issue should be resolved through a litigation approach as most of these modern societies think that the court is the best place to resolve conflicts. This perspective also encourages people to resolve their issues via court. Apart from that, modern society is rather individualistic, greedy, and always seeks appreciation. This often causes conflicts which also lead to various social conflicts that often end in court. 19 The optimization of the alternative facility in resolving disputes with the deliberation approach is the main choice in decreasing the burden of the court so that not all disputes turn into legal cases. Moreover, every community must have its values. Then, in the current era, society understands this as the mediation method. Mediation is more than just a legal institution; it is the art of reaching a consensus through intermediation of a mediator acting as a guide and mentor. During the many years of practice, mediators have developed a common set of rules for carrying out mediation. 20 Since its establishment in 2018, the West Nusa Tenggara Mediation Institution has resolved three conflicts that attract public attention, namely the conflict between Karang Genteng Village of Mataram and Bajur Village of West Lombok in 2018, environmental pollution in Sigarongan Village West Lombok in 2019, and land tenure between society and the Municipal Waterworks in East Lombok in 2020.

U M C S
From 2021 to 2022 there were nine cases handled by Bale Mediation, four of which have an agreement, while the other five cases are on the way to settlement. Information from the NTB Bale Mediation dispute resolution coordinator, Raden Rais, of the nine cases that were entered, dominated by inheritance disputes and land disputes. 21 We have succeeded in resolving these three conflicts with win-win solutions, including using local wisdom approaches. This shows that the court is not the only place to resolve conflicts. 22

The implementation of local values in Mediation Institution
Previously, especially among the Sasak people, almost all disputes were resolved through deliberation (soloh), facilitated by customary figures, religious figures, youth figures, including village officials through the community mediation that we symbolize with berugak, a house with four or six pillars (the greater the number of pillars, the greater the size of the room/building, showing the urgency of the dispute) or santren (mosques) as a spiritual manifestation. Unfortunately, the wisdom of these values slowly fades with the development of the era which demands more modern methods of dispute resolution. 23 The implementation is seen in several stages of the mediation, such as before the mediation, where the parties that act as mediators believe that the effort to bring peace to the disputing people is an order from God. Thus, in formulating the steps and in preparing for the mediation, the mediator feels that God brings them ease. Society then states this principle as beteqel leq raden neneq. Also, in the implementation of the mediation, the principle sopoq bareng ngepe will ease the conflicting people in achieving peace as the position of each party is regarded as equal, just as partners. It develops a familial nuance without discriminating gender, social status, or age. Lastly, in the implementation stage of the mediation results, it is hoped that the agreement may be implemented based on commitment as shown during the mediation process, where each party believes that the agreement produced is just and that it is a manifestation of the implementation of the endeq naraq, bine kire, tarik nyacap principle. 24 As Masturiadi stated, "We always try to prevent the conflicts in the customary society from reaching the law enforcers. However, our customary elders sit the conflicting parties together to resolve the conflict. It is better to resolve conflicts peacefully by deliberation rather than to make it a legal case". 25 21 Regarding customary institutions, elders and their members resolve disputes in indigenous peoples so that they can be resolved without fighting at the court table. Masturiadi said that he has a recipe or key to solving it. "With religious figures, customary figures, and social figures, we agree to resolve these conflicts using deliberation (soloh) with the approach of local wisdom values such as betekel leq redden neneq (the principle of divinity) and doe sopoq bareng ngepe (equality of rights). Anyhow, if it reaches the court, usually no one agrees". 26 In Masturiadi's statement, soloh becomes a choice and effective to resolve conflicts because soloh is a customary thew. It is carried out by making the elderly and the conflicting parties sit together. The elderly gives them the advice to forgive each other and to resolve conflicts heart to heart by deliberation. If there are people who make wrongdoings, the compensation is discussed. Alternatively, if there are things that cause concern with a mediator, it will not result in great hostility. Moreover, the soloh results are attached to social sanctions if the soloh that was agreed upon is not fulfilled.
In an interview with Masturiadi, 27 he stated there had not been any problems with police officers nor State officials in villages. Even, they fully support this soloh as it eases their job. Disputes may be brought to peace without involving the law. If some parties recklessly resolve conflicts by litigation after the soloh has been carried out and after there has been an agreement, there will be social sanctions such as isolation. However, if the soloh has not been carried out, it is okay as, principally, customary institutions resolve disputes submitted by one or all the conflicting parties rather than offering resolution. This is because to carry out soloh, each party must be big-hearted. If, after an agreement from soloh, the parties still file a dispute via litigation, it means that they are disrespectful to the customs, the customary institutions, and the customary figures.

Mediation Institution to resolve conflicts due to the COVID-19 pandemic
The COVID-19 pandemic impacted almost all aspects of life. This global health problem eventually targets the economic sectors of society. This condition is inseparable from the rapid spread of the COVID-19 outbreak. Various policies were formulated by governments to prevent its worse impacts, including the West Nusa Tenggara Province government. As of 25 June 2020, the cumulative number of people infected by COVID-19 in West Nusa Tenggara has exceeded a thousand from the population of around 5,012,687 inhabitants.
The West Nusa Tenggara Government has allocated IDR 80 billion for social safety net programs intended for the poor to protect them from the economic impacts caused by the COVID-19 outbreak, including the creation of various economic stimuli in the region. 29 However, in its implementation, this program encountered several obstacles, especially regarding the data collection and aid distribution, which often led to open conflicts between community members and village government officials, as described in Table 1. themselves. This motto is a life principle for Sadia and Bima people in general. Ranggo Village is part of the Dompu Regency area, which was declared as a Cultural Village in 2012 as it is historically the oldest village with several ancient traditions. Meanwhile, Dasan Baru Village is located in Central Lombok Regency with a regional motto that is used as a general life principle, namely Tatas Tuhu Trasne. Each word of this motto has a meaning: tatas means knowledge and an open-minded perspective, tuhu means hard work, and trasne means noble character and compassion to others.
On top of this, there were community demonstrations as a form of disappointment over the management of cash transfer, such as those carried out by residents of Sakra Sub-district, East Lombok Regency together with the Association of Rinjani Foundation Lombok. They questioned the transparency of cash transfer beneficiary data for communities affected by COVID-19 to the Sikur District Government. 30 Also, the Timu Village Youth Alliance, Bolo Sub-district, Bima Regency, voiced the same demands. 31 Based on the above reality, a fast and simple alternative means of conflict resolution is required to prevent problems from worsening the social conditions of the community, especially during the COVID-19 pandemic. It can be implemented by reviving various community mediation forums in each region as the central axis of conflict resolution. In the community mediation based on the local community's legal culture, the local wisdom principles inherited from the ancestors of the Sasak community may be implemented.
Some of the principles that become the base of community mediation to resolve conflicts by consensus are described in Table 2 The principle of equal rights and shared rights means that conflict resolution must not discriminate between sexes, social status, or age. Everyone has the same position and right to be treated fairly 3 Awak sopoq, saling angkat, saling ajinin dan saling sedok/bau empak aik meneng tunjung tilah The principle of harmony and kinship. The spirit of kinship must be prioritized in resolving every conflict. It is intended so that conflict resolution may create balance and peace in society 4 Soloh The consensus agreement principle. It is a decision made in a mediation process based on the results of the local wisdom-based consensus agreement 5 Endeq naraq, bine kire, tarik nyacap The principle of justice. The outcome of a peaceful decision must be fair. It must be applied based on each party's rights Source: own elaboration.
The implementation of the principles indicated in Table 2 can be seen in the three phases of the mediation process, such as pre-mediation, where mediators believe that the effort to bring peace to the disputing parties is an order from God. Thus, in formulating some steps and preparing for the mediation, they believe that they are facilitated by God. This principle is beteqel leq raden neneq by the Sasak people. Also, in the mediation implementation, the doe sopoq bareng ngepe principle eases the disputing parties to achieve peace as the position of each party is regarded as equal. There is no discrimination against gender, social status, or age. Finally, in the implementation phase or the implementation of the mediation results, the parties are expected to implement the results of the agreement based on the commitments they have shown during the mediation process, where the parties believe that the agreement produced is fair for each party as a manifestation of the endeq naraq, bine kire, and tarik nyacap principles. 33 Regarding the peace agreement that has been registered with the court in the form of a vandading deed, the consequence is that the court will have an executorial effort. In principle, a peace deed made legally will be binding and has the same legal force as a court decision which has permanent legal force and cannot be appealed. The agreement that took place in the mediation bale so far this year there has never been a report of non-implementation of the agreement by the parties. People think that because it has been formalized, it seems like a mediation is like a court.
It is these local wisdom values that later underlie the achievement of peace between the residents of Dasan Baru Village and the village government. 34 Anjani, the action coordinator and a member of the youth group in the village, stated that resolving conflicts was like catching fish without damaging the surrounding U M C S ecosystems (bau empak, aik meneng tunjung tilah); therefore, with the community, they agreed to resolve conflicts through mediation forums to maintain the security of the village. The closure of the village office for almost six days, from 10 to 16 June 2021, ended with a peaceful agreement.
This local wisdom describes that wise and sensible people can solve any problem without disturbing or harming other parties. Therefore, with the village government, religious leaders, traditional leaders, and community leaders have agreed to solve problems through deliberation (soloh) using the approach of the local wisdom values such as betekel leq redden neneq (the principle of divinity) and doe sopoq bareng ngepe (the equality of rights) to maintain the safety of the village as explained by Masturiadi, a customary society member. 35 He viewed soloh as the best way to reduce conflict, especially during the COVID-19 pandemic.
Like the Sasak people, the Samawa and Mbojo communities who inhabit Sumbawa Island are also familiar with community mediation institutions. The Samawa people name the traditional institutions as tana samawa or tokol adat. As for the Mbojo community, there are traditional institutions called mbolo ra dampa (deliberation, consensus, peace) and kesama nggahi ra eli (deliberation to reach mutual agreement). All of them are alternative means to resolve conflicts in the community. 36 Distinctive legal institutions and informal mechanisms of social control fit other aspects of any culture. 37 Previously, in the Sasak community, almost all disputes, both private and public (minor criminal offenses), were resolved through consensus agreement (soloh) by traditional leaders, religious leaders, youth leaders, and village officials, who mediated through community mediation. Unfortunately, the overall values of community mediation and local wisdom slowly began to fade as time passed. The people require formal-procedural conflict resolution as it can guarantee legal certainty in the form of an executorial right to the winning parties. Meanwhile, peace agreements from community mediations can be set aside by those who have bad intentions. 38 The research findings related to the conflict resolution processes are described in Figure  Figure 1 describes that each community has local pearls of wisdom that can be identified as alternative means of dispute resolution through deliberation, such as the Samawa community with the tana samawa or tokal-adat traditional institution, the Mbojo community with mbolo ra dampa or kesama ngahi ra eli, as well as the Sasak community, which is symbolized by berugak or santren. These diverse local pearls of wisdom then become primary dispute resolution bases in each community, resolving disputes as early as possible to prevent them from ending up in courts. The Mediation Institution is a means of realizing an alternative dispute resolution based on the components of the Bima community's legal culture. The legal culture connects the rule of law with the legal behavior of all citizens.
The seriousness of the West Nusa Tenggara Provincial Government in encouraging conflict resolution through mediation can be seen from the issuance of the Regional Regulation No. 9 of 2018 on Mediation Institution. The establishment of the West Nusa Tenggara Mediation Institution was the embodiment of this regulation. It is used to resolve both civil and (minor) criminal conflicts as stipulated in Article 12 (d) of the Regional Regulation No. 9 of 2018. Therefore, this is the only Regional Regulation in Indonesia that provides an opportunity for minor criminal cases to be resolved by mediation. It is to guarantee harmony in life as a community. Dispute resolution through local wisdom in the form of mediation is an alternative method of seeking resolution outside of the court.
In principle, the West Nusa Tenggara Mediation Institution is open to parties who want to resolve their conflicts peacefully, especially during the COVID-19 pandemic. It includes conflicts that arise as a reaction to government policies, the chaotic data collection, dan the distribution of social aid for those economically affected by the COVID-19. This institution is an instrument in creating a safe, orderly, and peaceful life. Therefore, since its establishment in 2018, the West Nusa Tenggara Mediation Institution has resolved three prominent conflicts in the com-Pobrane z czasopisma Studia Iuridica Lublinensia http://studiaiuridica.umcs.pl Data: 13/09/2023 21:12:38 U M C S munity, namely the conflict between Karang Genteng Mataram Village and Bajur Village, West Lombok in 2018; conflicts of environmental pollution in Sigarongan Village, West Lombok, in 2019; and land conflicts between the community and Municipal Waterworks in East Lombok, in early 2020. It also serves as capital in gaining public trust that the court is not the primary place to resolve conflicts. 39 The outbreak of COVID-19, which continues to spread in Indonesia, is feared to have a severe impact on societal mental health. R. Setyowati who is a lecturer in the Psychology Faculty at Universitas Sebelas Maret revealed that reports on the increasing number of COVID-19 patients and the confusion on information related to governance and policies in handling COVID-19 can trigger stress or feelings of distress, both for patients and society. Besides, the impact of the COVID-19 outbreak was also reported to occur among health workers; 41.2% were stressed and 51.6% were depressed. 40 Such conditions have also been exacerbated by the existence of a Large-Scale Social Restrictions policy as part of the government's strategy in preventing the spread of the COVID-19 virus as stipulated in the Minister of Health Regulation No. 9 of 2020, which limits broad community activities and interactions.
For the West Nusa Tenggara province, restrictions on community activities at both the national and regional levels impact various economic sectors, including the transportation sector. In the air transport industry, the Central Statistics Agency of West Nusa Tenggara recorded a decrease in the number of domestic passengers arriving at the airport in April 2020 by 75.59% compared to March 2020. For international flights, it was recorded that no passengers arrived in April 2020. The sea transportation industry faces similar conditions. The number of passengers decreased by 81.89% compared to March 2020. The lack of passengers arriving in West Nusa Tenggara had a direct impact on the hotel and tourism sector, the leading sector in the West Nusa Tenggara province. 41 The COVID-19 pandemic also contributed to the increase in unemployment due to the closure of several hotels, tourist destinations, companies, and large retailers. This resulted in the termination of employment for countless individuals as said by Suntono as the Head of Central Statistics Agency. Therefore, Central Statistics Agency West Nusa Tenggara predicts that there will be an increase in the number of poor people in 2020. 42 It also tests the economic resilience of West Nusa Tenggara, which is recovering after experiencing a devastating earthquake in mid-2018.

DISCUSSION AND CONCLUSIONS
The amount of psychological burden experienced by the community due to the social and economic impacts of the outbreak of COVID-19, which is increasingly erratic, can be tied back to various latent (hidden) and manifest (open) conflicts in the community. According to H. Heany and M. van Ryn, the target of change due to disruption of human psychology can be in the form of attitudes and behaviors, including policies and priorities in an organization because conflict is essentially an outcome of various problems in terms of communication, personal relationships, or collective issues. 43 Therefore, conflicts can be interpreted simply as an antagonist between two or more parties.
Thus, it is vital to prepare an alternative means of conflict resolution so that conflicts that arise do not worsen the people's lives, especially during the COV-ID-19 pandemic. This effort departs from re-utilizing existing community mediation techniques in almost every region after the issuance of Emergency Law No. 1 of 1951, which confirmed the existence of a single state justice institution for justice uniformity in Indonesia is deemed as non-optimal. Therefore, the work of cultural analysis of the law is to read the legal dimensions of cultural productions and the cultural meanings encoded in the popular representation of legal processes and events. 44 The rigidity of the judiciary in resolving a conflict, which is evident from the pattern of formal and technical examination with increasingly expensive costs related to the length of time of conflict resolution, is not effective enough to be used to reduce conflicts that arise during the COVID-19 pandemic. In practice, the resolution is often a race against time as conflicts result in closure or attempt to forcibly close some village offices by residents, which disrupts the administrative service processes and the efforts of the local government in handling COVID-19.
The generalization of legal culture has absolute values as the nature of the trust of the local community. Legal culture reflects the ethical and moral values of society. The terminology of ethical values for society is emphasized in the context of upholding truth and civilized life. Meanwhile, moral values reinforce the rules of life to maintain attitudes, behavior, and speech. Ethical and moral values lie behind the role of legal culture in the resolution of social conflicts.
According to R. Cotterrell, the implications of culture may be a good concept to use in addressing these matters. 45 Besides culture, the law is one of the most people who are considered to have charisma because of their ultimate morals. They are keen listeners, who are not picky. They must cease to be active speakers, must be modest, and must not feel essential to the process. Also, they have in-depth knowledge of the values of local wisdom, religion, and other general knowledge. Thus, in resolving conflicts, the parties are understood as normative (law) as they are in court and seek peace through the religious approach and local wisdom values.
Based on the description above, to understand legal culture as a bridge in resolving social conflicts through traditional institutions, it can be interpreted as fast and simple efforts to revive cultural values and local wisdom. The aspect of legal substance combines the legal values which are not only based on the stipulations of the positive law. Yet, the law is also added with the values of divinity, humanity, and noble culture, which come from local wisdom or universal values. 48 Indonesia as a vast nation rich in cultural values, customs, and local wisdom should allow indigenous peoples to implement their local wisdom values in resolving social conflicts. Thus, the primary issue is not the interest of a specific group of individuals, but all levels of society. 49 This is what K. Dimyati said is an "ahistoric" law. 50 Therefore, confirming community mediation's existence in the national justice system becomes an interesting issue because the issuance of the Regional Regulation No. 9 of 2018 on Mediation Institution provides a way to achieve integration. This effort can be started by placing community mediation as a working unit of Mediation Institution in West Nusa Tenggara so that the peace agreement can be produced and put into force as a court decision executor with permanent legal force. This is as stipulated in Article 20 (4) of the Regional Regulation on Meditation Institution that the peace agreement can be registered with the local district court to obtain an executorial decision. With this effort, it is hoped that the conflicts that arise during the COVID-19 pandemic can be resolved through community mediation in each region so that the government can focus primarily on overcoming the pandemic.
The outbreak of COVID-19 not only causes a health crisis but also affects the economic sector due to the implementation of the Large-Scale Social Restrictions policy. This condition disrupted the community's well-being, which can be the source of various conflicts, such as conflicts between community members and village governments in several regions in West Nusa Tenggara province regarding the implementation of social safety net programs as a protection against the economic