MEDIATION IN SOCIAL CONFLICT RESOLUTION AT TANJUNGPINANG MALAY CUSTOMARY INSTITUTION, RIAU ISLANDS

: This study aimed to examine the strategic role of customary institution in resolving social conflicts in Indonesia through mediation at Tanjungpinang Malay Customary Institution (TMCI). The mediation process was discussed, detailing the reason for selecting TMCI as a mediator


Introduction
Malay is one of the tribes in Indonesia with unique traditions and cultures. 1The guiding principle of life 'adat menurun, syarak mendaki, adat bersendi syarak, syarak bersendi kitabullah', implying customs descend, syarak climb, custom with syarak, syarak with the book of Allah 2 has made Malay 3 a religious 1 The Riau Malays are community who unite themselves in a harmonious mix and declare their group as the Riau Malay tribe who use Malay customs and culture consciously and sustainably.T.H.M. Lah Husny, Lintasan Sejarah Peradaban dan Budaya penduduk Melayu-Pesisir Deli, Sumatra Timur (Medan: BP Husny, 1975), p. 66. 2 It means "all provisions governing life in society come from the culture of the ancestors and are sourced from religious teachings, namely the Qur'an and Hadith". 3 The majority of Malays are Muslim and the supporting factors of Malay culture are based on language, customs and recognition in interaction as stated in the general formulation-recommendation of Malay culture seminars.Rindra Yasin, 'Orang Melayu, Makin Kepinggir Makin Tersinggkir...? -Rida K Liamsi', merdeka.com,https://merdeka.com/jurnalistik/01/03/2010/orang-melayu-makin-kepinggir-makin-tersinggkir.html,accessed 10 Oct 2021.community.Despite the potential fading, customs and Islamic teachings are two interrelated entities that have been protected and preserved.This is the dominant factor because of the substantial efforts to preserve tradition and culture.This was evidenced by the establishment of Riau Islands Malay Customary Institution (Riau Islands MCI), a community organization formed by provincial customary law.
Riau Islands MCI has the territory and wealth and occupies a strategic position in the community structure.It is authorized to regulate, manage, and resolve customary and cultural issues, 4 including participating in resolving horizontal and vertical conflicts. 5 social conflicts, such as family disputes, ulayat land or land jointly owned by the customary law community concerned, and houses of worship.
Social conflict resolution by Riau Islands MCI is quite effective through mediation. 6This shows that customs and religion play a key role in the formation of social cohesion.It also shows the power and authority of the customary institutions.The dominant thesis in social change discourse is that society develops from theological-metaphysical to positive or from irrationalism to rationalism.Legal modernization or positivization dominates legal development and undermines customary and religious laws.Therefore, social conflicts are usually resolved through litigation 7 or by state institutions.This is not the case in Tanjungpinang, where many social conflicts are resolved by non-litigation or through Tanjungpinang MCI (TMCI).Customary and religious values were the most important in all decisions.
The study problem is how TMCI mediates social conflicts and why it was selected as a dispute-resolution institution.Another problem is TMCI role in resolving conflicts, why this role is very strategic, and how it is 6 Syahrizal Abbas, Mediasi dalam Hukum Syariah,  Hukum Adat, dan Hukum Nasional, 2nd edition  (Jakarta: Kencana, 2009), p. 4; states that mediation is a process carried out by the parties to seek an agreement assisted by a mediator as a third party.Wirawan, Konflik dan manajemen Konflik Teori, Aplikasi dan Penelitian (Jakarta: Salemba Humanika, 2013), p. 200.Mediation is a conflict management process carried out by the parties involved in the conflict to negotiate seeking mutual agreement with the assistance of a mediator.

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Litigation is the settlement of disputes between the parties which is carried out before the court.Dispute resolution can also be settled out of court (nonlitigation), which is commonly referred to as Alternative Dispute Resolution (ADR).See, Rachmadi Usman, Mediasi di Pengadilan dalam Teori dan Praktek, 1st edition (Jakarta: Sinar Grafika, 2012), p. 8. seen from social conflict theory and normative law.
Many studies examined the role of customary institutions in managing social conflicts.However, only a few focus on the role of MCI through mediation based on the social conflict theory.Several studies partially or even covered the problem surface.For instance, Yohanes Wendelinus Dasor and Stanislaus Hermaditoyo examined conflict resolution by traditional elders in the Manggarai community.The results showed that the resolution process needed to revive customary institutions was shackled to modern institutions.This study aimed to examine the role of TMCI in resolving social conflicts in Tanjungpinang.It focuses on the mediation procedure and social conflict theory, which has been growing and efficient in analyzing social structures.The study explained mediation in Islamic and positive laws and described TMCI, resolved social conflicts, and the processes.

Method
This study also explained the dialectical interactions between community conflict groups until social integration.The aim was to describe how these conflict groups resolve the main postulates in the social conflict theory developed later.The postulates state that social relations are full of personal or group interests, conflict occurs in all social systems, distributing limited resources, and are the main source of social change.
Ralf Dahrendorf stated that social conflict originated from power relations where social systems always have owners of power and the controlled.Conflict occurs when the owner of power and the controlled have a dispute. 18The three main interest groups in the conflict are 19 (1) a quasi-group of power holders with the same interests, (2) Interest groups, implying broader and organized quasi-groups, and (3) conflict groups in actual group disputes.The power relations between these groups could be explained by five variables, including social actors with hidden interests, real interests, pseudo groups, interest groups, and conflict groups. 20These variables develop according to the social conditions.Lewis A. Coser stated that social conflict occurs due to the desire of individuals or groups to increase power, prestige, welfare, or Vol.23, No. 2, December 2023 Al-Risalah 203 social support. 21Although individuals or groups have similarities, there are differences in education levels, gender, cultural background, occupation, perspectives, interests, ideals, and ideology.These differences result in conflict, disagreement, and friction.
Conflict theorists believe that the resolution method does not have to go through a social revolution as Marx believed.Dahrendorf stated that conflict and consensus existed in society and influenced each other.Individuals and groups cannot conflict in the absence of prior consensus.Similarly, there was no consensus or integration when there were no conflicts. 22This shows that understanding society structure from conflict relations alone is inappropriate.
Social systems are brought together by cooperation, consensus, or both and are also united by enforced non-freedom.This causes differences in the distribution of social authority and determines systematic social conflicts. 23Individuals or groups with high authority control or dominate those with lower authority positions, while those not subject to control are penalized.
Authority is not constant because it lies in social positions, rather than in individuals.One person may have authority over one social structure but not over another.Similarly, someone in a subordinate position could be in a superordinate position in another group.There is no conflict without consensus because the groups find a way out or consensus, implying the dispute is not always dysfunctional.
Coser stated that a conflict strengthens the less integrated social groups into more integrated ones.Conflict with one group may produce cohesion by leading to alliances with other groups.In society, conflicts could bring some ordinarily isolated individuals into active roles and serve a communication function. 24They could also result in a more stable, flexible, and integrated community life 25 because they stabilize and balance social relations and generate norms.Additionally, conflicts create new adjustment mechanisms, reduce social isolation, develop coalitions and associations, and maintain the boundaries between community groups.
External and internal conflicts also exist, 26 which generate and strengthen group identity, as well as correct misbehaviour and are coping mechanisms in the group.Realistic or materialistic conflicts also exist, such as the struggle for territory or economic resources.Furthermore, there are non-realistic or ideological conflicts due to irrational desires, such as religion and belief. 27Good management of these two conflicts results in stable social conditions with an integrative structure.
These theorists describe the relationship between conflict and integration but have not examined the importance of culture in social development.Max Gluckman analyzed the relationship between conflict, morals, religious beliefs, and rituals.It was stated that cultural aspects contribute to social integration, meaning that conflict does not destroy social systems.Humans contradict each other in certain social relations, but damage to the 24 George Ritzer, Sociological Theory (Singapore: McGraw-Hill, 1992) social system could be prevented by custom.As a result, conflict leads to the reestablishment of social cohesion in a wider society.Shared moral codes, norms, religious beliefs, and rituals allow society to survive. 28diation is one of the models of social conflict resolution concerning consensus and post-conflict social integration.Using mediation, conflict groups resort to peaceful means of agreement.In this study, mediation is assisted by a third party or mediator played by TMCI.

B. Mediation in Islamic and Positive Law
Mediation 29 is one of the right choices to provide justice and peace for the disputing parties because it is a careful, thorough, open, cheap, and simple resolution process. 30In Islamic law, it is equivalent to shulh (dispute settlement by peaceful means) 31 and tahkim (the agreement to submit dispute decisions to third parties). 32Indonesian laws and regulations define mediation as dispute resolution through negotiation between the parties assisted by a mediator33 based on gracefulness.A mediator is appointed by the parties to the dispute and assigned to help find the resolution method.Furthermore, a third party is not authorized to decide anything during the negotiation process, and mediation aims to reach an agreement acceptable to the parties. 34rmative Islam teaches peace when in dispute, as seen when conflict resolution through mediation was practised by the Prophet Muhammad and his companions. 35or instance, the Prophet selected peace during a conflict between tribes that had the right to put the Black Stone in its original place after it fell during the renovation of Kaaba. 36slamic teachings on peace (ṣulḥ) are found in Surah Al-Hujurat (49): 9, which ordered the reconciliation of warring Muslims to maintain security and harmony and eliminate hatred. 37urthermore, Al-Qur'an Surah An-Nisā' (4): 35 discusses resolving disputes between husbands and wives with mediators from the men and women.The command to make peace is also seen in Surah Al-Hujurat (49): 10 and An-Nisa (4): 114.Surah An-Nisā' (4): 128 mentioned that sulh is a better way out of resolving disputes.The regulation also regulates civil cases that must experience mediation, including those submitted to court.These include cases of resistance (verzet) against verstek decisions and resistance of litigants (partij verzet) or a third party (deden verzet) to the signed decision of the court (inkrah). 42Mediation helps obtain justice for the disputing parties and is very useful for the Indonesian judiciary. 43First, it could be a solution to avoid piles of cases in court to realize a fast and simple trial.Second, mediation is a way to resolve disputes peacefully, appropriately, and effectively.Third, the minimum number of cases submitted to court increases 38  government to promote Malay culture by preserving and developing cultural customs. 48e position and presence of MCI in each region and city are important and relevant.There is a popular saying in the community that the earth is stepped on, the sky is upheld, and Malays will not be lost on earth. 49The key to respecting MCI is adherence to Malay customs, comprising noble values, rules, and habits.These customs have been developed for a long time, along with the growth of the Tanjungppinang City community, which regulates life behavior. 50e decisions made by TMCI must not conflict with those of Riau Islands MCI.Similarly, Riau Islands MCI is a guideline for TMCI to take action and determine the results of its decisions.This applies to local customs, provided that they do not conflict with legislation. 51CI is based on Pancasila, 52  The proverb means that Malay customs are based on Islamic teachings, as reaffirmed by the traditional expression, "syara' saying, a custom that wears".This infers that whatever is determined by syara' (shari'a) is what Malay customs use.Malay teaching and learning are fully breathable and have a spirit of Islam.When people are ignorant of their customs, they do not live up to or uphold Islamic values. 54This is also considered by TMCI and applied to Tanjungpinang City Malay Customs.
TMCI relies on the personality of the nation and the laws of the Unitary State of Indonesia. 55The diversity of ethnic groups, cultures, and religions makes MCI a community element responsible for preserving Malay culture and customs in the 1945 Constitution. 56Therefore, TMCI is responsible for promoting, preserving, and developing or enriching Indonesian culture to maintain the diversity and richness of these ethnic groups. 57CI set its objectives as a) to explore, maintain, foster, and develop the traditional values and culture of Riau Islands Malay.These objectives aim to enrich and strengthen the community identity and become part of the national cultural treasures.b) Realizing the advanced and prosperous Malay indigenous 54  In carrying out the functions, TMCI is assisted by Regional Government Work Unit located in Tanjungpinang City.Malay culture is an asset and an identity that must be maintained and preserved by the local government to ensure foreign cultures do not influence the community.One way is to continue preserving traditional values and cultural traditions and to strengthen Malay community personal character and identity.In this case, cultural diversity is a glue for the nation to reduce social conflict and the negative impact of globalization. 60TMCI is also authorized to maintain the harmonious lives of society, the nation, and the state.For instance, it supervises the growth and development of Malay values and culture in Tanjungpinang City and confers customary titles.Furthermore, TMCI participates in resolving horizontal and vertical conflicts related to cultural and customary issues in Tanjungpinang City.It also directly participates in drafting customary law regulations regarding Malay culture and customs.The biggest task is to encourage progress toward a physically and mentally prosperous Malay society. 61CI resolves social conflicts using Alternative Dispute Resolution (ADR) 62 through temporary mediation.It mediates, is fair, and helps conflicting parties find an agreement.Furthermore, it actively promotes the resolution of conflicts outside the courts, which is effective because MCI has a respectable place in the perspective of the community. 63e relationship between TMCI and the government in conflict resolution is based on partnerships.TMCI coordinates with the government 64 by providing advice in making policies related to Malay customs and culture.

TMCI and Social Conflict Resolution
Social conflict resolution in TMCI is adjusted to the scope, authority, and type, and is divided into mild and severe categories.Mild conflicts relate to marriage, domestic violence, and early pregnancy aged 15-16.In contrast, more severe conflicts are disputes over land boundaries, places of worship, and gambling.Mild conflicts are resolved at the customary institutions at the hamlet, neighborhood, and village levels by the concerned chairman.sub-district head or chair and the TMCI management. 65nflict resolution operates within a hierarchical framework, implying that it is taken to the village when the case cannot be resolved at the hamlet level.In this case, the village resolves conflicts between ethnic or tribal groups, associations, and others from a government apparatus that cannot be resolved individually. 66e authority and legal aspects of MCI decisions regarding conflict resolution have changed.Before the independence of Indonesia, MCI was authorized to handle civil or criminal cases and to determine and issue legal certificates, such as certificates of heirs and divorces.Currently, violating MCI decisions is punishable only by social sanctions. 67

TMCI and Social Conflict Mediation Process
TMCI resolves conflicts through several stages, First, a report from one or all the disputing parties is submitted.The report shows whether the case could be resolved at the hamlet or village level, or requires assistance from Sub-district MCI.Conflict is resolved by the village or sub-district head.However, a serious dispute was discussed by the village and sub-district heads before consulting with TMCI.
Second, TMCI manager visited the parties separately to approach and determine the root causes and suggested peace.The conflicting parties are invited to meet at the office or an agreed place, such as the hamlet, village, or sub-district secretary.Mediation occurs at the meeting attended by the TMCI Manager, the village and sub-district heads, the chairman, and the advisor of MCI. 68TMCI lacks a standard conflict resolution mechanism and uses a concept based on deliberation, justice, togetherness, and mutual respect.The power of decisions or agreements made by TMCI could be binding or nonbinding.Binding decisions must be implemented by the parties and sanctioned for non-compliance.In most cases, these binding decisions relating to public affairs, such as gambling cases, disturb the order of Tanjungpinang residents.
A non-binding decision shows that the parties are allowed to implement or ignore.Sanctions are given for ignoring the unwillingness of TMCI to handle the same case a second time.After reading the decision, the parties disagreeing with TMCI decision are allowed to take legal action, specifically in private cases, such as domestic violence.The fees levied by TMCI are uncertain, as some cases are resolved free of charge.

TMCI Mediation: From Conflict to Social Integration
TMCI resolves both realistic and non-realistic conflicts.Realistic conflicts include customary or ulayat land disputes, where groups have conflicts over the ownership or control of certain areas.Non-realistic conflicts are seen in the disputes over places of worship.Furthermore, realistic conflicts are material disputes caused by the struggle for natural resources, such as customary land.In nonrealistic conflicts, religious disputes are ideological and irrational.
Marx believed in the domination of capital, while Dahrendorf believed in the power of social position as a conflict source.In Tanjungpinang community, conflict is more about the desire to increase power, prestige, welfare, or social support.It does not occur only in economic logic, such as the emphasis of Marx or the framework of industrial society as Dahrendorf.Meanwhile, it occurs in respective ways and logic of social conditions.Individual or group conflicts could occur in families or communities.According to Coser, this conflict could include irrational factors, such as religion and customs.In contrast to Marx and Dahrendorf, who examine conflict from a realistic perspective, religion and custom are the only aspects used as legitimacy.In Tanjungpinang community, conflict, customs, and religion could be important in non-realistic disputes.This does not imply that the analysis of Marx and Dahrendorf analysis is completely useless.The analysis is still relevant in conflicts including elite and non-elite or power relations characterized by control and subjugation, as exemplified in many ulayat land disputes.Land disputes often arise due to tenure by certain individuals or groups for infrastructure, housing, agriculture, plantations, and industry.Most of these disputes occur between indigenous peoples and capital owners.In addition, government agencies show active participation, such as institutions interested in forest exploitation, plantations, mining, oil, and gas.
The land ownership rights of the indigenous peoples are increasingly marginalized.This is common because many customary lands and forests have changed hands to third parties to obtain economic benefits while ignoring the history of the ulayat forest.It is compounded by the fact that indigenous peoples often cannot feel legal justice.The resolution of agrarian conflicts is a formal legal proof of dispute lands and the fulfilment of justice for the victims. 6969 Bachtiar,'Peranan Lembaga Adat Melayu Riau Dalam Penyelesaian Konflik Tanah Ulayat',p. 34.Many social conflicts attempted to be resolved through litigation have encountered many obstacles.However, conflict groups have not taken a radical path in the resolution according to the idea of Marx.The groups made alternative efforts through customary institutions in many cases.When disputes occur, the conflict groups find solutions through the mediation channels provided by TMCI.
Coser stated that this conflict is not dysfunctional but social with the potential to result in new, fairer, and agreed-upon norms.Furthermore, this conflict confirms the boundaries of the disputing groups.Disputes on places of worship including adherents of different religions strengthen the boundaries of groups and their identity.Agrarian conflicts between the indigenous peoples and the company strengthen the identity as customary groups.New laws that better accommodate the interests of these indigenous peoples are also generated or produced.TMCI plays a strategic role in resolving conflicts through non-litigation or ADR, given the recognition of law and indigenous peoples.Due to meditation, TMCI plays an active and passive role in realizing peace and agreement between conflict groups to maintain social cohesion.This is consistent with contemporary social conflict theory, which generates consensus in the language of Dahrendorf or leads to social integration in the terms of Coser.Therefore, true conflict strengthens social relations in a different pattern.
The post-conflict integration process is evident in Tanjungpinang community, with the cultural aspect as a fundamental factor.Customs and religion are inseparable parts of the integration process through the mediation of TMCI in various social conflicts.According to Gluckman, the cultural values in Tanjungpinang community have prevented prolonged conflict and community polarization.
TMCI is capable of resolving various community social conflicts and reconciling the disputing parties.Conflict resolution by a customary institution is considered more effective because it grows and develops based on traditions and prioritizes social harmony. 70eating and maintaining social harmony is important in Tanjungpinang Malay community.It is flexible and generally concerned with restoring fractured social relations.The prevailing structures and norms are loose and always adapt to social changes.The authority and legitimacy of the indigenous people are used in conflict resolution in customary institutions.Furthermore, the community prefers resolving it through customary institutions to legal channels 71 because the holders always use a family approach in solving problems.The parties feel satisfied with the success of solving problems and setting strategies through customary institutions.
Zainuddin quoted Dirgantoro that the success of a strategy is in the planning accuracy. 72TMCI needs strategies and mechanisms in resolving social conflicts to obtain results according to the expectations of MCI existence by the community.The conflict resolution media used by TMCI is ADR, a concept directed at win-win solutions 73 by temporary mediation. 74Furthermore, the role of TMCI in resolving social conflicts is increasingly important and effective because it has gained public trust.It uses a cultural approach connected to the welfare of the community in Tanjungpinang.Based on the perspective of conflict theory, conflict is a common and normal social phenomenon and is even important for achieving and spurring social change. 75It is necessary to make policies regarding Malay customs and culture where MCI provides advice and input to Regional Government and the plurality of Tanjungpinang people identity.This could also produce new policies that lead to social change in the community and it cannot be separated from social conflicts and causes consensus or integration to produce change.
Decisions or agreements made by TMCI are binding and non-binding.The resolution process varies with the expertise and knowledge of customary elders or holders about conflict resolution.This is because the traditional elders or customary holders play an important role and have a significant position in conflict resolution in TMCI.According to Gluckman, customs and religion play an important role in resolving conflicts and creating social cohesion.In contrast to Gluckman perspective on communities resolving conflicts through customary law or religion as indicative of an unestablished society, the case that happened in Tanjungpinang is the opposite.An established society that regulates the life with positive law also uses customs and religion as an alternative dispute resolution.Using customs and religion for conflict resolution led to TMCI based on togetherness, deliberation, agreement, and justice. 76
be resolved is delegated to the authorities or submitted to the Provincial MCI.Cases are resolved peacefully because customary institutions organize government activities to resolve conflicts in the jurisdiction.
Conflict resolution begins with an oral report from the conflicting party.Some are submitted to the police, but the relevant parties are still allowed to complain and present the case to MCI for an amicable resolution.After receiving the report, the elders or customary holders ask for information from the parties at the site and then consult to make a decision that must be agreed upon.
MCI also ensures that no party is blamed or justified when deciding cases.The parties ensure mutual benefits, meaning they should not feel blamed or hold grudges against each other to ensure their relationship remains harmonious.The initially hostile parties become brothers, ensuring harmony and unity.
The conflict resolution model by MCI closely relates to the religious identity of Malay community.This is evident from the application of the peace principle or sulḥ when resolving conflicts, satisfying both parties.Moreover, sulḥ brings peace and justice because the parties desire conflict resolution solutions with a pattern similar to MCI.
The social conflict resolution through mediation by MCI is consistent with Islamic normative.Although the custom is the main reference, it is always based on Islamic teachings.Mediation is an alternative dispute resolution according to Islamic teachings on sulḥ.As an advisor or mediator, MCI is the realization of many Qur'an verses that emphasize conflict resolution through peaceful means.
Based on a positive legal perspective, MCI mediation is also consistent with the laws and regulations.Non-litigation conflicts or alternative dispute resolution (ADR) must be pursued before court resolution, with ADR processes also conducted in both General and Religious Courts. 77In the decision, the judge must state that the case decided has gone through a mediation process. 78This applies to cases of resistance (verzet) against verstek decisions, litigants (partij verzet), and third parties (deden verzet) against court decisions (inkrah). 79

Conclusion
In conclusion, TMCI conducted systematical and hierarchical mediation by adhering to Malay traditional values based on Islamic teachings.The community also respected and trusted TMCI as a customary institution capable of resolving social conflicts.Consequently, conflict groups take the nonlitigation route in resolving disputes because it was effective.The strategic function of TMCI was in the role as an institution that participated in resolving social conflicts related to Malay customs and culture.It also played an important role in implementing social change and maintaining integration or cohesion in Tanjungpinang community.Furthermore, mediation was pursued with ongoing conflicts and became part of the community, consistent with Islamic and positive law.

Journals
Regional Regulation of the Riau Islands Province Number 1 of 2014 concerning the Riau Islands Malay Traditional Institution Chapter V Authority of the Malay Traditional Institution, Article 8, the Riau Islands Malay TraditionalInstitution has the authority: paragraph d. 5

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Maryati Bachtiar examined the role of Riau Malay Customary Institution (RMCI) in resolving ulayat land conflicts in Riau Province.The study encountered many obstacles, including mediation, due to the ambiguity of constitutional ulayat land rights. 9urthermore, Budi Bahreisy analyzed the role of traditional institutions in Aceh in the Settlement of Children in Conflict with the Law.The law allows Customary Institutions to participate in conflict resolution due to its existence in the community.10 10 Budi Bahreisy, 'Peran Lembaga Adat di Aceh dalam Penyelesaian Perkara Anak yang Berkonflik dengan Hukum', Jurnal Penelitian Hukum De Jure, vol.20, no.Vol. 23, No. 2, December 2023 Al-Risalah

and Role in Mediation 1. TMCI Overview
Sabiq , Fiqih Sunnah,Septi Wulan Sari, 'Mediasi dalam Peraturan TMCI was founded by cultural figures from Tanjungpinang City and has been around for almost fifteen years.45Initially,TMCI and Riau Islands MCI were under Riau Province MCI but later split into the Riau Islands MCI and TMCI.46 TMCI is a traditional institution under Riau Islands MCI. Thre are seven Malay Indigenous Institutions in the regencies and cities of Riau Islands Province.As in other regions or cities, it was formed by the customary law community.TMCI has territory and assets and is authorized to regulate, manage, and resolve matters relating to local Malay customs. 47TMCI is led by Dato' H. Juramadi Esram for the 2022-2027 period.Rahma, the current Mayor of Tanjungpinang, occupies the position of TMCI Honorary Council.The most important task was to participate in realizing the vision and mission of Tanjungpinang City.
while the customs implemented are based on the Islamic religion.This implies that Malay culture and Islamic religious values are inseparable, as in Malay proverb: 53T.Effendi, Tunjuk Ajar Melayu (Yogyakarta: Balai Kajian danPengembangan Budaya Melayu, 2004).