How to cite:
Lerman Sinaga (2021). Dynamics of Organizational
Communications in Sharing Fantasy Themes to Maintain The
Solidarity and Existence of Community Organizations. Journal
Eduvest. 1(12): 1451-1465
E-ISSN:
2775-3727
Published by:
https://greenpublisher.id/
Eduvest – Journal of Universal Studies
Volume 1 Number 12, December 2021
p- ISSN 2775-3735 e-ISSN 2775-3727
DYNAMICS OF ORGANIZATIONAL COMMUNICATIONS IN SHARING
FANTASY THEMES TO MAINTAIN THE SOLIDARITY AND EXISTENCE
OF COMMUNITY ORGANIZATIONS
ARTICLE INFO ABSTRACT
Received:
November, 26
th
2021
Revised:
December, 17
th
2021
Approved:
December, 19
th
2021
The purpose of this study is to explain the organizational
communication aspect of a community organization, Forum
Betawi Rempug (FBR), and to reveal the interaction patterns
and dynamics of various fantasies of dramatically exchanged
symbols. Organizational communication can be defined as the
process of creating and exchanging messages in a network of
interdependent relationships to cope with an uncertain or
changing environment. This research approach uses a
subjectivist in the interpretive category. This study uses a
qualitative method by using a Symbolic Convergence approach
which is subjectivist. The results show that the dynamics of
sharing fantasy patterns on the theme of leadership and Betawi
figures of FBR community organization depart from the
rhetorical vision of the issue of the revival of Betawi in the past,
the era before the formation of the State and long before the
Dutch colonial era existed. Betawi is a culture that is noble and
needs to be fought for. In the organization’s context, FBR is a
forum for the struggle to unite the Betawi people by evoking
Betawi cultural values and the struggle for the Betawi people’s
lives. From the narrative analysis of the FBR community
organization, the present storytellers are the leaders in the
ranks of the FBR. The latter is considered the primary source of
information for delivering the message of the existing dramatic
stories. The meaning of leadership in a metaphorical context
often gives rise to stories of Betawi’s character and leadership
as village guards in the sense of an essential struggle that
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Dynamics of Organizational Communications in Sharing Fantasy Themes to Maintain
The Solidarity and Existence of Community Organizations 1452
contains sincerity and loyalty to the area where they live.
KEYWORDS
Organizational Communication, Rhetoric Vision, Fantasy
Themes, Leadership, FBR
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
INTRODUCTION
Humans are social creatures (Das communal) who always need other humans to
achieve specific goals. When individuals become group members, they will be subject to
group rules to create synergy; thus, group solving (problem-solving) will be achieved.
Appropriate solutions will be obtained to overcome various problems (Griffin, Ledbetter,
& Sparks, 2015). Humans who gather in the context of a group will try to find solutions
in the group context. The interrelationships between its members are considered an all-
powerful force that can organize solutions accurately and comprehensively.
The view above glorifies the concept of togetherness and is very close to Poole‘s
view that group members will create social structures within it (Griffin et al., 2015). The
creation of social structures in the organization includes group composition,
communication networks, status hierarchies, orders, group norms, and peer pressure. This
opinion departs from the structuration model of Anthony Giddens (Lamsal, 2012), who
believes that to achieve goals requires a process of social structure that will be manifested
in the actions or work of people in that structure.
The big question from this debate in the context of organizational communication
is, does the concept of a tug-of-war between the organization‘s views also apply to small-
level organizations, namely community organizations (ormas)? The highlight that
becomes an important focus is the Betawi Rempug Forum Community Organization
(FBR) as a Betawi Community Organization whose existence covers the entire Jakarta
area and its surroundings (Jabodetabek). FBR takes refuge under the auspices of the
parent organization BAMUS BETAWI, which oversees 114 Betawi community
organizations engaged in various fields, including social foundations, community
organizations, and professions.
The author deliberately chose the Betawi Rempug Forum (FBR) as the research
object because this community organization tends to be more famous and draws much
public attention through its actions. FBR is a forum for the struggle of the Betawi people
to fight for their rights, which have been oppressed, both structurally and culturally.
Historically, FBR was founded by young Betawi leaders on Legi Sunday, 8 Rabiul Tsani,
1422 H or July 29, 2001, at the Ziyadatul Mubtadi'ien Islamic Boarding School on Jl.
Raya Penggilingan No. 100 Pedaengan, Cakun, East Jakarta. The Ziyadatul Mubtadi‘ien
Islamic boarding school became the headquarters and the center of the FBR management.
The founders of FBR felt concerned and cared about the fate of the Betawi
people and traditional culture, which had been considered marginalized by the arrogance
of Jakarta as the state capital in the context of implementing regional autonomy. They
want to continue building and preserving Betawi culture and Islamic values owned by the
Betawi people as natives of the city of Jakarta. Betawi people should get top priority in
business, trade, industry, and the preservation of Betawi arts and culture.
The facts show that the Betawi people have difficulty meeting the needs of a
halal life from day to day. Betawi arts and culture are also starting to be forgotten,
including by the people themselves, due to the entry of other cultures outside the original
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Betawi culture. The crisis of politeness and religious values of the Betawi people also
occurred due to an individualist and materialistic metropolitan culture.
FBR‘s anarchic impression, for example, can be seen in the Tuesday, August 31,
2010 edition of the daily INDO POS with an article entitled ―Kapolri: Anarchist
Community Organizations Must Be Terminated‖ bearing the name of FBR (Forum
Betawi Rempug) as one of the community organizations acting anarchist or commit acts
of violence. Based on facts compiled from various mass media, it can be said that the
current image of FBR has an image as one of the community organizations that act
anarchically and deviates from the initial goal of establishing the organization to build the
image of the Betawi people and preserve Betawi culture that people have forgotten.
Moreover, FBR is a community organization that acts of destruction through
violence in every demonstration of its actions. FBR is considered negatively, which often
harms and threatens the safety and comfort of the community, especially the people of
Jakarta and its surroundings. Based on this background, this study seeks to discuss the
phenomenon of communication in FBR community organizations with the title ―The
Dynamics of Organizational Communication Sharing the Theme of Leadership Fantasy in
Community Organizations (Ormas)‖ (Study of Symbolic Convergence at the Betawi
Rempug Forum/FBR).
Analogies about the organization are often associated with various metaphors.
Morgan (Littlejohn & Foss, 2012) views the organization as a machine that produces
goods and services. The organization can also be seen as a physical prison because it can
cause human life to be limited (Alexander & Morgan, 1988). The organization fluctuates
and transforms and changes and develops based on information and feedback from both
internal and external.
Organizational communication can be defined as the process of creating and
exchanging messages in a network of interdependent relationships to cope with an
uncertain or changing environment (GOLDHABER, PORTER, YATES, & LESNIAK,
1978). In reality, humans cannot be separated from the group in terms of interaction and
work effectiveness, although it all depends on the context in which the group can be used
(Littlejohn & Foss, 2012). Two approaches in communication theory can be mapped,
namely objective and interpretive. Admittedly, it is challenging to equate the opinion of
empiricists with critical interpreters (Griffin et al., 2015).
Organizational communication influenced by Giddens considers the organization
as the application of group decision-making theory which will then be linked to
organizational communication (Poole, Seibold, & McPhee, 1985). In the application in
the organization, a rhetorical vision is the perspective of organizational members towards
the organization. It relates to the surrounding environment, from various subdivisions and
work units within the organization, and their place in designing a purpose (Bormann,
Cragan, & Shields, 2001). Bormann claims the existence of a fantasy theme analysis
system that addresses the question above. The best way to find out or discover the
symbolic world of a group is to collect dramatic messages, stories, history, and anecdotes
of what they (organizational members) say or implied (tell and retell).
Fantasy themes often narrate about the life of a person or character or a dreamy
future. The form of fantasy in symbolic convergence theory is a technical form of using
imaginary meanings based on existing realities. Technically, the use of fantasy is the
same as individual fantasies and dreams that exist.
Fantasy in organizational settings is seen as a communication system. In the
pattern of sharing a fantasy, communication is usually fragmented in systems and
subsystems fully controlled by top management. Usually, control in the message
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Dynamics of Organizational Communications in Sharing Fantasy Themes to Maintain
The Solidarity and Existence of Community Organizations 1454
subsystem can be done by analyzing written notes that can be taken from the results of
analyzing stories circulating in the organization‘s informal communications. Brown
provides the concept that democratic leadership styles are divided into two groups,
including (Brown, 1955):
1. A pure democracy (genuine democrat). Leaders realize that work is not the
responsibility of a leader alone.
2. A pseudo-democratic. The nature of this leader has high alertness and concern.
RESEARCH METHOD
This research approach uses a subjectivist in the interpretive category. This
paradigm views the interaction between humans and individuals in the organization as the
object of research. Research in the field of organizational communication since the 1980s
has changed to an interpretive paradigm model; this is due to disappointment with the
results and explanations in functionalist (positivistic) rationalization research (Taylor &
Lindlof, 2016).
This study uses a qualitative method by using a Symbolic Convergence approach
which is subjectivist. Qualitative research is very suitable for research because it follows
the subjectivist tradition that places the researcher as the vital instrument, data analysis is
inductive, and the results of qualitative research emphasize meaning rather than
generalization (Sugiyono, 2018).
Research with a qualitative method approach has the following characteristics
(Lexy, 2010):
1. Sourced from qualitative observations as opposed to quantitative observations..
2. Quality refers to natural sessions as opposed to quantum and quantity.
3. Qualitative research is defined as computational research.
The Symbolic Convergence approach is very suitable to find out how fantasy can
be made into reality in contributing to an organization or group, especially in achieving
the desired goals. The Symbolic Convergence Approach will try to interpret what
elements can arouse institutional fantasies and the spirit of organizational members and
the most appropriate communication process used in generating enthusiasm and creating
a symbolic world (Bormann et al., 2001). This research focuses more on FBR‘s
organizational communication and changes in members' self-concepts associated with
direct interactions between members.
The subjects of this study were the leaders and members of the FBR with the
object of the dynamic pattern of sharing fantasy themes in organizational communication
using the purposive selection method by looking at the reality of the subject‘s daily
activities. The critical informants of this research were 15 people who were expected to
provide a comprehensive picture of how shared fantasies and nuances of understanding
religious life were connected in FBR organizational communication.
This research on the dynamics of sharing fantasy patterns to see organizational
communication interactions at the Betawi Rempug Forum was conducted in Jakarta
between October 2011 – June 2012. Several data collection techniques that can be
described are in-depth interviews, personal data of the subject, and participant observers
(Hillebrand & Berg, 2000).
The data obtained from the field is analyzed through three flows of activities that
will be conducted simultaneously: data reduction, data presentation, and drawing
conclusions or verification (Hillebrand & Berg, 2000). Furthermore, to ensure the quality
of research and interpretation of data, it can be done with the validity of research that is
correct, appropriate, and has the suitable instruments (Taylor & Lindlof, 2016).
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RESULT AND DISCUSSION
General Description
The FBR community organization is one of the largest community organizations in
DKI Jakarta. Historically, the Betawi, as an indigenous tribe who inhabited DKI Jakarta,
came from transit points for inter-island traders in the archipelago consisting of various
regions such as Central Java, West Java, Kalimantan, Bugis, Medan, Arabia, and China.
Until 1930, the Betawi tribe was still the majority and constituted the core population in
DKI Jakarta and Bodetabek (Bogor, Depok, Tangerang, and Bekasi). However, with the
flow of urbanization in the 1960s, the Betawi tribe became a minority. Many Betawi
tribes have been evicted outside DKI Jakarta, especially Tangerang, Depok, Bekasi, and
Bogor.
During the reign of President Soekarno and President Suharto, Betawi was only
known as a culture but did not appear in everyday life. The reform era gave more freedom
to the regions by enforcing broader regional autonomy but did not touch Betawi. Fadloli
El Muhir as the founder of FBR who saw this condition in 2001, gathered the ulama,
Betawi figures so that the Betawi people could be like other ethnic groups in Indonesia.
As a native of DKI Jakarta, Betawi should get top priority in the fields of business, trade,
and industry, as well as the preservation of arts and culture. In reality, the Betawi people
are increasingly experiencing difficulties in obtaining a halal livelihood from day to day.
Betawi cultural arts are gradually being forgotten, including by the people themselves.
Finally, several young Betawi leaders initiated the establishment of a forum that
accommodates and fights for the aspirations of the Betawi people, based on Islam and
based on the Al-Quran, Assunah, Pancasila, and the 1945 Constitution, which became
known as the Betawi Rempug Forum. The facts show that the Betawi people have
difficulty finding the necessities of life that are halal from today. Betawi arts and culture
are also starting to be forgotten, including by the people themselves, due to the entry of
other cultures outside the original Betawi culture. In the end, it all creates social
vulnerabilities and forms public opinion, which says that ‗Betawi are lazy to work and
uneducated.‘ This opinion creates a bad image for the Betawi people.
The presence of these community organizations is considered to raise the spirit of
the Betawi people. FBR is essential to help raise awareness of the Betawi community,
especially young people, to rise and improve their lives. Even though it is only a local
community organization, FBR‘s ‗global‘ movement and style have been recognized, and
its sympathizers are spread around Jakarta, Bogor, Depok, Tangerang, and Bekasi. One of
the founders of FBR was determined to raise the dignity of the Betawi people. Today, the
results can be seen with the current condition of FBR, which is one of the largest Betawi
community organizations in DKI Jakarta with more than one million members.
One proof of the success and existence of FBR at this time is a large number of
members and more or less 400 substations, not including the posts in each area around the
substation. One substation can oversee 5-10 posts. FBR considers the substation as a
source of strength. Not only it is a hangout place, but the substation is also a place to hold
meetings and meetings. Substations are built if the members have reached 300 members,
and one substation consists of 1000-10,000 members. Therefore, the journey and struggle
of FBR still require a lot of time and energy.
The purpose of FBR is to direct and prevent the organization from being chaotic
because it is structured. Moreover, FBR also helps motivate members by communicating
organizational struggles and providing a basis for recognizing achievements and
successes. FBR‘s vision is to optimize the organization‘s role towards prosperity and
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The Solidarity and Existence of Community Organizations 1456
social justice and the rule of law for the Betawi community and other communities.
FBR‘s mission is to create and foster Betawi people aware of the law and practice noble
character. FBR also fights for the aspirations of the Betawi people towards upholding law
and justice to create stability, security, and public order.
The interview results with H. Jun, Betawi is a people divided into three parts,
namely Betawi immigrants, Betawi descendants, and Betawi natives. Betawi immigrants
born outside DKI Jakarta then enter DKI Jakarta, building, mingling, and reviving
diversity in the Betawi land. Therefore, Betawi immigrants are part of Betawi but come
from other areas. The Betawi descendants are the children of Betawi men who marry
women from other regions and give birth to children in DKI Jakarta. However, they
became genuine Betawi after the children had another child because their grandparents
were born in DKI Jakarta. All of them are called Betawi people.
When a person becomes a member of the FBR, a pledge is made as a pledge to do
anything for the leader‘s interests, either voluntarily or involuntarily. Most new FBR
members are required to attend the pledge of allegiance before getting a membership
card. The person who took allegiance pledged allegiance obeyed to surrender themselves
to the FBR organization without resisting. Bait (pledge of allegiance) is made every
second week and on Thursday nights at FBR headquarters. They also have to participate
in all activities and be guided by the head of the substation for some time. FBR has
recitation activities conducted at each of the substations as well as at the FBR
headquarters itself.
Some of the institutions established by FBR to make members and Betawi people
prosperous are:
a. Betawi Rempug Forum Legal Aid Institute, which was established in 2004,
provides legal assistance. LBH FBR aims to improve services for Betawi people
and other communities by creating an information center, developing public
opinion related to justice and law enforcement.
b. Human Resources Training and Development Institute of Betawi Rempug Forum
(LATPESDAM) was established in 2004 for business training, job training,
leadership, and creating business opportunities.
c. Fajar Betawi Rempug, an institution that deals with security service issues, such
as holding security seminars, also regulates security and personal equipment or
the security of private companies.
d. Fajar Berkah Restu, an institution that deals more with unemployment issues for
FBR members to work in the trade, construction, and service sectors.
e. Dedengkot is an institution whose function is to solve conflicts and problems in
FBR. This institution also provides advice if someone misuses the great name of
FBR.
f. The FBR Task Force is ready to cooperate and assist in maintaining the security
and peace of their region.
g. Culture/Business Sector, namely protecting Betawi cultures such as Pencak Silat,
Gambang Kromong (Betawi music), Topeng (Betawi dance), Ondel-Ondel (giant
dolls often used in parades), Qosidah (religious songs with tambourine and
gambus rhythms), and others.
h. The economics sector has a business program for its members to overcome
poverty problems, such as overcoming unemployment. The programs are
distributing work, managing parking areas (in collaboration with several factories
and companies), helping motorcycle taxi drivers to buy or loan motorbikes,
planning and producing several new shops, and others.
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i. In the field of education, there are programs such as boarding schools for
orphans, establishing free schools for poor Betawi people, and women‘s corps
dealing with gender issues.
The Dynamics of Sharing Fantasy Main Themes and Issues in Organizational
Work
In infield practice, each member in the organization will share fantasy themes
through existing rhetorical visions. Fantasy themes will provide a sense of identity in
groups and organizations. Therefore, members of the organization will interpret the
fantasy themes themselves after getting the existing rhetorical vision. Rhetorical vision
can build a group in the context of consciousness and, of course, make something more
sensible. In other words, the rhetorical vision will build or maintain the awareness of the
community or group.
Within the organization, awareness is shared through a rhetorical vision that can
adopt loyalty without gender boundaries, pride, and members' commitment. The first
rhetorical vision emerged to become a skipper or master and champion in his village. The
understanding of heroes is closely related to the term Jawara, which is used intensely by
FBR. FBR did not want to be trapped in the negative term thugs, so they chose the term
Jawara because it was more respectable and recognized by the community. The word
hero means a respected leader. ―…Pitung was struggling to rob to help the poor. That‘s
what we take the value of heroism, giving to the people. We are leader and champion….‖
(Interview: H. Jun). They are not thugs involved in criminal activities but are called
palang dede because they protect people from intruders who come from outside where
they live and usually cause trouble.
The need for a hero in the context of Jawara emerged along with the rise of ethnic
and group conflicts in Jakarta from 1999 to mid-November 2001. This context is
considered necessary for the existence of Betawi masters and heroes. Moreover, that era
coincided with the Government of President Gus Dur (Abdurrahman Wahid). At that
time, Banser and the East Java Nahdlatul Ulama group‘s movement came to Jakarta to
support Gus Dur, who was about to be forced down. To avoid riots and anticipate
resistance and the emergence of friction, FBR Jakarta anticipated by forming volunteers
from Betawi (palang dede). Betawi people and Betawi masters do not want their homes
to be damaged. Betawi people have the phrase ―ente Jual, ane beli (you sell, I buy),‖
which has become the motto and strength to maintain peace and security in Jakarta. FBR
also uses this proverb for immigrants who cannot maintain the peace of Jakarta as the
birthplace of Betawi.
To become a master, one must know Pencak silat, namely ―main pukulan‖ (playing
punches). Playing punches is a part of Pencak silat, which has been known since ancient
times. Around the 16th century, playing punches was exhibited at weddings and
circumcision celebrations in Jayakarta. It makes FBR aspire to become a
champion/master, which means having the strength and vital human resources. FBR more
often uses the word jawara (master). Connotatively, the meaning of master carried by
FBR is different from the denotative meaning. Becoming a master does not mean being a
brawler as a master in the past. The masters referred to by FBR are Betawi people must
be brave, not easily give up, persistent and tough to face problems with all risks
(Solemanto, 1999: 162).
The following rhetorical vision is related to the ‗Awakening of the Betawi
Community.‘ These fantasy themes become the organization‘s main goals and severe
discussion in meetings (both formal and informal). ―The more buried Betawi has become;
finally, the resurrection of the late Fadholi El Muhir has emerged. He saw how long this
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Dynamics of Organizational Communications in Sharing Fantasy Themes to Maintain
The Solidarity and Existence of Community Organizations 1458
Betawi had slumped. He became a DPA around Indonesia. He traveled around Indonesia
and saw the tribes in the area so controlling their respective villages‖ (interview with H.
Jun). The Betawi people got up and wanted to be in the former glory period (the era of the
Jawara and the Landlords). Now, they feel oppressed and excluded from their existence
as landowners and ruling parties. The existence of the New Order Government made
them bankrupt and poor. FBR believes that the golden age of the Jawara era will come,
and that is their goal and why they gather.
They feel excluded and defeated in various fields. Therefore, they become
alienated and thrown out of life. The fantasies are an unwritten agreement and are present
in every meeting in the discussion of the FBR organization. The fantasy dramatized by
the use of attributes worn by FBR members is more convincing in the fantasy theme that
will be formed with a modern version and participate in the dissolution of television
technology and internet networks. FBR members will remember the ancient era, where
the Betawi people became masters in their land and were not the object of ridicule.
The existence of shared fantasies will bring up the elements that underlie the
organization that can connect one member to other members. This element of trust is the
philosophical foundation of the existence of the organization. Moreover, there needs to be
an understanding of the unity of the goals to be achieved and how to achieve them. ―They
sincerely want to elevate their dignity with the existing capabilities. So that these Betawi
exist without their strings attached. So many high-ranking officials who are not from
Betawi do not dare to speak the Betawi language because they were castrated by Pak
Harto‘s kingdom‖ (interview with H. Jun).
The values to be applied are the Betawi values considered noble and glorious
compared to the values of other ethnic groups mixed in Jakarta. The sign that they were
eliminated was the loss of several Betawi values in the social order of people‘s daily
lives. The dominance of culture is considered a barometer of the size of the Betawi
people who are confined to great power, namely the urbanites who control the city of
Jakarta. FBR imitates their predecessors in dress and behavior to promote Betawi values.
An organization or group must have a dramatic message that will always be told
repeatedly to shape the future attitudes and behavior of the organization to achieve the
goals they want to achieve. Dramatic messages contain something that will be justified
without the need for excessive argumentation and persuasion and provide space in the
hearts of members of the organization or group itself. FBR performs its duties and roles
as a community organization voluntarily so that until now, it can still exist in the
community. ―But in everyday life, Betawi never existed. Until finally, people thought
Betawi was weird. Almost seventy-five percent of Jakarta are Javanese, especially
Jabodetabek, have used the central State. The country of East Java has many mixes, many
regional activities. We think we can hardly see any more gambang keromong, lenong
language.‖ (interview with H. Jun)
The dramatic message repeated by FBR members is to talk about their oppression
in observing the life they live. The picture contained in the dramatic message is that the
Betawi people are silenced and belittled in their political rights where the party that is
considered despotic and responsible is the Government, namely the New Order. At that
time, the president who was in office was considered to be carrying out political
domination by implementing one of the dominant cultures that were not Betawi. One
thing they understand is that Betawi culture is more precious than any other culture.
Culture has existed since ancient times of trade and was respected by immigrants.
Currently, the newcomers do not respect Betawi culture; the unfortunate thing is that the
young Betawi generation is ashamed and does not respect their Betawi culture. This
condition is perturbed by those who are members of the FBR.
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It should be understood that most of those who join the FBR are children from
Jakarta, not Betawi. Most of them are the second and third descendants of the Betawi
people. This condition is enough to make the founders of FBR angry, and it is necessary
to renew the attitudes and behavior of the younger generation towards their own culture.
Furthermore, H. Jun said, ―slogans that animate solidarity, such as Betawi rempug.
Rempug is Betawi united; let us unite. We do not say FBR‘s Betawi. Why do we hold our
hands like this because there is strength, there is fortune, there is our right that we must
seize.‖
In its working pattern, FBR explains how thick and urgent the presence of Betawi
people‘s character and leadership can lead to a figure of resistance to the current despotic
forces. Fantasy themes wrapped in a rhetorical vision of the dynamics of FBR lead to the
inspiration of Betawi figures and leadership. It was stated that the Betawi people were so
poor in figures and leadership that they could represent the figure of Jawara – Tuan Tanah
(Masters – Landlords) in the movement and work operations of the FBR. Some of the
often-mentioned figures are Fadholi El Munir, Haji Leong, Pitoeng, M.H. Thamrin, Moh.
Junaidi, Moh. Masadi, Safi'i, Ismail Marzuki and Abdurahman Saleh. Unfortunately,
some of these figures are considered formations of the Government which are considered
despots and destroying Betawi cultures, such as Muhammad Husni Thamrin, Ismail
Marzuki, and Abdurahman Saleh. These figures are significant but not from the figure of
Masters – Landlords. They understand that these figures appear in fields of work that are
not typical of the Betawi people.
The research shows that the dynamics of sharing fantasies in existing FBR groups
are closely related to issues and fantasies of figures and leaders in the organization. From
various fantasy themes and emerging issues, the themes of leadership and character are
thickly colored all organizational life. It can be seen from the many problems in the
organization, such as clashes between the young and the old, the destruction of the
Betawi generation, to the exclusion of Betawi people in the local political arena.
Everything is focused on minimal problems, and there are almost no new figures for the
renewal of Betawi community figures.
The stories that are often circulated in the organization have been modified with
the addition of stories here and there which eventually become so complicated and
complex, depending on how people interpret them. Therefore, some parties can control
this story to maintain the unique quality or authenticity, not just adding various versions
of the original story. Meanwhile, Betawi figures that can be used as self-reflection in
increasing solidarity and organizational existence, according to H. Jun, are ―We don‘t go
to one figure, but all figures, including those who were art figures. Including Lutfi. He is
a figure who paved the way like a figure of art. Pak Junaidi as a politician does not
understand. All the Betawi figures have inspired us a lot. Not to be someone else. Besides
that, there are figures such as Jalali, M. Thamrin, Ismail Marzuki, and Abdurahman
Saleh.‖
Leaders tell many stories within the FBR organization. The leader plays the role of
a messenger who is considered to be from the top leadership of the FBR (considered a
strong leadership figure), then goes down to the ears of its members. Meanwhile, Betawi
figures that can be used as role models (examples) for FBR depend on the virtues of these
figures, such as excerpts from an interview with H. Jun, ―All the good values of scholars
and figures can be taken if they can be taken as a way of life. All the good things the
figures do are worth taking. But prioritize the advice of our own parents. It‘s a way of
life.‖
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The Solidarity and Existence of Community Organizations 1460
From the discussion above, it can be concluded that Betawi figures who can be
used as role models for FBR are Betawi figures such as ulama and community leaders
such as Jalali, M. Thamrin, Ismail Marzuki, and Abdurahman Saleh, who have given
good values. Moreover, the Leader of FBR, Mr. Lutfi, is also a Betawi figure who has
brought good values to FBR.
The stories that exist emphasize the success of the Betawi people in the field of
life, especially in the heroic stories that have ever existed, both real characters and those
that are just myths. The stories of Pitung and Raja Lenong in such a way color the
narrative and thinking patterns of the Betawi people, which of course, are associated with
victory in the Jawara era.
Leaders are an essential element in shaping the organization. It is recognized that
the organization‘s success is very dependent on the role and position of the leader in the
organization. Leaders usually symbolize power and wisdom as the owner of power
(power) and the holder of full authority for the direction and goals of the organization.
―Why not Betawi, why were we colonized and Betawi did not have a figure to emerge,
and this became the main problem in our work movement to rise up with an Islamic
Betawi leader.‖ (interview with H. Jun) From the study of fantasy themes in the existing
dramatic messages, stories, and anecdotes, it is known that the scenario analysis of the
FBR organization leads to a change in the leadership and character of Betawi today. FBR
works and seeks to restore the former or ancient Betawi glory, namely by uniting the
actual Betawi values and culture.
The role of subordinates also contributes significantly, in the sense that without
subordinates, the organization does not run and function as it should. A good leader is a
leader who fully pays attention to the needs and aspirations of subordinates. It is where
the critical role of the relationship between superiors and subordinates. The relationship
between superiors and subordinates in the FBR is interpreted as a relationship that is not
too vertical but diagonal or sloping. The leader is seen from the side of the example. The
main work of FBR is guarding the village by involving all preman (thugs) or masters who
will be coordinated by FBR who have the responsibility and obligation to protect their
Jakarta village.
FBR members are expected to interact with one another, and consciously they will
comply with the rules and ethics that exist in the organization. A high level of
understanding in interacting with one another is brought to life from the efforts to remind
the existence of the FBR organization. The interview results with H. Jun are ―Leaders
must have forum support from below, there must be support from the head of the
substation even though they are chosen from the central leadership. The central leadership
will review/re-investigate whether the person is eligible to become the deputy head of the
center in the region or become the regional coordinator. The input from this substation
will be a consideration for the central leadership whether or not to become a leader.
The symbols that unify the organization as a liaison and unifier among members of
the organization starting from the central and regional levels include imamah
(leadership), rembug rembug (forum), FBR hidup (FBR alive), Yang kurang ajar, Kita
Hajar (the insolent, we beat), and Jabotabek, rebut (Jabotabek, we take it!). ―…we are
not immigrants, many of our cultures are abandoned and Betawi are only considered
people, not culture. That‘s all we ask for to restore Betawi as a force that really exists
culturally and linguistically in this country.‖ (interview with H. Jun) The impression
obtained will undoubtedly contain the fantasy of oppression and the loss of identity of the
FBR organization. The prospective members of the FBR, who are primarily thugs or
village brawlers, will interpret what group they belong to as members of the FBR.
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The strength of the study of the theory of symbolic convergence can color all the
steps and policies taken by the FBR organization. Finally, the construction of leadership
or characterizations, whether accepted or not by members of the organization, is not easy.
There is a need for a leadership figure because there are many slanted stories about
Betawi people and leadership. Their alienation from the environment makes them
sensitive and irritable in interacting with society. The issue of the characterization of the
Betawi people is challenging to become a unifying medium for them to fight against the
power of despots and is not following their religious values. Following the rhetorical
vision in the theoretical study of symbolic convergence, what is interesting is the creation
and shift of a new metaphor from the community about the leader that is used as their
benchmark for actualization, namely by awakening their sense of solidity by mentioning
the village guard master.
Awareness of locality arises when threats and challenges from outside, especially
physical threats that directly come to be the focus of the problem. The existence of
friction and the possibility of Jakarta being entered by the mobility of waves of people
from outside is extensive, so it is necessary to have a noble attitude that counteracts and
prevents terrible influences from outside in the context of physical resistance to violence
and threats of force. Efforts for self-reflection in increasing solidarity and organizational
existence are carried out through empowerment, such as excerpts from an interview with
H. Jun. ―Brotherhood and yells. We should be proud of those chants. Every meeting there
are Betawi chants. Different community organizations that are not seen to be opposed. So
brave and that is the fire of the spirit to create solidarity, a sense of kinship, togetherness
and unity. We do not unite differences and kinship, but we take care of those who make
conflict in the village so that it is safe. Your power, wherever your troops come from, you
will face the FBR if you destroy the Betawi village and destroy Jakarta because the FBR
is the only one responsible for the security and comfort of this Jabodetabek.‖
It is not easy to manage the thugs and heroes. Moreover, they are added in need to
return the thugs to the right path. It takes a robust figure and comes from their harsh
environment, full of struggle and resistance. The old-world side is believed to have been
abandoned, recognized by FBR as a new challenge. Indeed, there are many Betawi
characterizations and leaders, but it is recognized that they are not the formation and will
of the Betawi people. ―The most uplifting Betawi figures in FBR are the ones I said
earlier, but for guidance, the figures are the central leadership, the high priest, the
deceased, and all the administrators who can set an example for guidance and advice.
Even though they have never met face to face and met directly with the leadership, when
asked, they would know his name.‖ (interview with H. Jun)
Based on these interviews, what can increase FBR solidarity are all figures, the
central leadership, the high priest, the deceased, and all administrators. They can provide
examples for guidance and advice. There is a need for a Betawi figure and leader in the
world of masters. Making characters and leaders is not easy and requires a long way to
create metaphors and parables that can unite the movements and steps of these thugs and
masters. Therefore, it needs leadership and figures who maintain parables (metaphors) to
be built. Metaphors or parables on the character and leadership of certain groups are very
closely related to the family line or breed, especially if you look at the existing model of
leadership and character of the Jawara.
According to H. Jun, the leader is the one who encourages them the most, namely
Rasulullah. For 11 times, we chant the verse until it enters the heart until they realize
themselves. In the end, they thought that this organization was their parents, so FBR is
the father and in a higher position than his father. So, it fuels ignorance and sobers too.
Thus, Rasulullah‘s example was used as awareness-raising for FBR members in
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organizational ties. The sholawat of the Prophet must be read at every event held by FBR.
Characters or leaders are those who are full of charisma and authority. A person who can
run the organization‘s wheels should be balanced, wise, and well-maintained. Therefore,
the presence of the figure of the Prophet changed the mindset that being a master must
also be close to God and always be introspective of the world hereafter. It is a
considerable shift considering that it is not easy to find figures and figures who can
become role models for the Betawi people.
The use of figures and leaders in the organization needs to give a different feel to
the organizational climate. Leaders or figures in the organization must provide a new
nuance and a good image for the organization. In this case, the election of a leader who
follows the pattern of the Prophet‘s example is used for the primary purpose of the
existence of FBR, namely the unification of the people. ―The leader‘s tough task for the
Betawi struggle is to unite and avoid existing clashes. This formation must appear on
current Betawi leaders and figures. FBR is often considered to be fighting on its own and
there are divisions within the Betawi people‘s organization.‖ (interview with H. Jun)
Therefore, the communication and relationship model built at FBR is more of a familial
nature, namely the pattern of conciliation, Brotherhood, kinship, and reciprocity.
In order to emphasize effectiveness, FBR organizations often use SMS as a
medium for delivering messages. Through SMS, the existing substation numbers can be
identified. Each substation has its number or code that distinguishes it from other
substations. The communication process that occurs in the FBR is unidirectional and
sometimes reciprocal communication. The communication process is unidirectional from
top to bottom or from bottom to tops, such as orders or instructions given by the General
Chairperson of the FBR to the management and members of the FBR. The process of
reciprocal communication is like dialogue and discussion. FBR members who wish to
convey information, opinions, criticisms, and suggestions can also use these various
communication tools. If you cannot do it directly, you can do it by phone, SMS, inbox,
Facebook, Twitter.
Discussion
It is necessary to disassemble and examine what fantasies and issues raised by the
organization to understand what is the work and goals of the organization. This research
follows Borman‘s opinion to find out the work and goals of the organization, and it can
first be known through the rhetorical vision of the organization and the group (Bormann
et al., 2001). Without it, it is impossible to know what kind of fantasy will be created and
repeated in maintaining the organization‘s life. From there, beliefs, value systems, and
dramatic messages will characterize the organization‘s identity, which in turn will
provide a moral story from the fantasy created by the organization.
The rhetorical vision that was formed and circulated in the FBR community
organization was the issue of the rise of Betawi in the past, the era before the formation of
the State, and long before the Dutch colonial period. Betawi is not just a group of people
but a noble culture and needs to be fought for. The oppression and silence of the Betawi
people became very visible in coloring the stories in the fantasy of the FBR resistance.
The current condition is not a coincidence. The Betawi people are depicted as helpless
with the times, such as uneducated, village culture and primitiveness, up to a livelihood in
unskilled workers. Because of this need, FBR felt the need to carry out a struggle by first
making improvements to the inspiration of leadership and Betawi figures to improve the
image and dedication of the natural Betawi person or profile.
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Leadership and figures will undoubtedly be present and fill the space in the minds
of human thoughts in the needs of the image that will be attached to the organization. The
narrative analysis that will be studied is asking who is the speaker of the story, then what
story will be conveyed or told, then what symbols will be displayed in the delivery of the
story, and how the interaction between members of the organization in it is by
understanding what the focus of discussion in the story is. Moreover, finally who listened
to the story and their reaction to the story circulating within the organization. In FBR, it
can be seen that the speakers of the story are the leaders in the ranks of the FBR because
they are considered the primary source of information in delivering the dramatic message
in the FBR. It is believed that the story came from the top leadership of the FBR in trying
to communicate with its members.
The story that is most often mentioned and told is about the life of Jawara and
Jawara Islami. It is where the change and shift in the meaning of FBR‘s leadership lies.
Jawara juxtaposed with the Islamic context is something new because the image of
Jawara is very different from Islam. The story of the Prophet is considered the same as
the struggle of the FBR, which was suppressed and suppressed by the times because there
was a despotic power in it. With this story, the interaction between FBR members is
getting closer, and they are trying better to understand the ethics and rules in the
organization. There is a sense of love and belonging because of the vital role model used
in the organization.
It can be seen that the story that emerged and caught the attention of members and
prospective members of FBR was the character and leadership of Betawi as village
guards. The masters are not only individuals per individual but also groups who are
struggling and work as Jawara. Therefore, the work of the FBR is to control and manage
the village masters or, in a somewhat negative term, the thugs. FBR will try to raise
awareness of thugs who are considered to have gone the wrong way. Figures who become
examples in leadership are masters or indeed proficient in developing Betawi, for
example, M.H. Thamrin, Moh. Masah, Moh Junaidi is considered their proper leader and
figure.
When talking about organizational communication, of course, you will see the
thoughtful comments that come out of the voices of FBR members. Thoughtful
comments are considered a response to changes that occur in the organizational context
according to the members in it. With these thoughtful comments, leaders can evaluate and
review policies and programs implemented in the organization. When examined, conflicts
and conflicts that exist between superiors and subordinates can be avoided or minimized
so that the effectiveness of the organization‘s work can be carried out in practice in the
field. The changes that exist in the FBR are about the shift in the meaning of leadership
according to the FBR. The absence of a leadership figure is acknowledged to exist and is
a reasonable criticism for community organization members.
Likewise, the social scenario of FBR requires the leadership of Jawara Tuan in the
Betawi realm today because many Betawi people often forget the Jawara realm. In
contrast to this, efforts to create a leadership figure in the role of the Prophet have
changed the context of values and informal rules that exist in members of community
organizations. The inclusion of leadership figures and Betawi figures who imitate the
Prophet made the members think that Jawara should follow the example of Rasulullah,
who was gentle and peace-loving, not sloppy and harsh in responding to problems. There
has been a change in the image and appearance of FBR when this organization includes
other figures in the shift in the meaning of Jawara and their work.
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CONCLUSION
The conclusions obtained from the discussion are: The dynamics of the pattern of
sharing fantasies on the theme of leadership and Betawi figures of the FBR community
organization depart from the rhetorical vision of the revival of Betawi in the past, the era
before the formation of the State long before the Dutch colonial era existed. Betawi is a
culture that is noble and needs to be fought for. Hatred of the situation of the Betawi
people who were eliminated by the times became an essential discussion in the moral
messages that aroused primordialism among members of these community organizations.
The oppression and silence of the Betawi people color the fantasy stories of the FBR
resistance. In the organization‘s context, FBR places it as a forum for the struggle to unite
the Betawi people by evoking Betawi cultural values and the struggle for the lives of the
Betawi people. The suppression and silence of the Betawi people spiced up the fantasy
stories of the FBR resistance. In the organization‘s context, FBR places it as a forum for
the struggle to unite the Betawi people by evoking Betawi cultural values and the struggle
for the lives of the Betawi people. Before the struggle exists, it is necessary to improve on
the inspiration of leadership and Betawi figures who become captains who can bring the
Betawi people towards their goals.
From the narrative analysis of the FBR community organization, it was found that
the storytellers were the leaders in the ranks of the FBR. These leaders are considered as
the primary source of information conveying the message of the existing dramatic story.
Their existence is a representation of the top leadership of the FBR. The shift in the
meaning of leadership and character is about the life of Jawara Islami. There has been a
shift in the meaning of FBR‘s leadership. The champion is juxtaposed with the Islamic
context with a symbol of exemplary and the figure of the Prophet Muhammad SAW.
Here is an effort to integrate Jawara with Islam to unite the broken Betawi people by
taking the issue of Islam as a rallying point for the Betawi people who are famous for
being fanatics of Islam. The figure of the Prophet is considered fluid and belongs to every
segment and circle of the Betawi religious community. Therefore the primary goal of
shifting the meaning of the leadership of Jawara Islami is to unite the scattered Betawi
people.
The meaning of leadership in a metaphorical context often gives rise to stories of
Betawi‘s character and leadership as village guards in the sense of an essential struggle
that contains sincerity and loyalty to the area where they live. The master here is not only
a master but also coordinates the masters and thugs to defend the village from outside
dangers. This story creates leaders and figures from the formation and organization of the
FBR community that represents the Betawi people, not those formed by people outside
Betawi. The awareness to understand the critical role of leaders indicates that there needs
to be a new leadership profile for the Betawi people to fight the pressures and pressures
of an increasingly hostile era. This shift in the meaning of leadership takes refuge behind
the family context to unify the divisions that exist in corporate groups in Betawi—
reflecting on the comments of members and prospective members of FBR, criticizing the
existence of a figure like Rasulullah in FBR. The case of imitating the Prophet made FBR
members think that Jawara should follow the example of the Prophet, who was gentle and
peace-loving, not sloppy and harsh in responding to problems. There is a change in the
image and face of FBR when this organization incorporates other figures in the shift in
the meaning of Jawara and their work.
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