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To cite this article: Tanzil Tanzil 2018 IOP Conf. Ser.: Earth Environ. Sci. 156 012052
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ICFSS-2017 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 156 (2018)
1234567890 ‘’“” 012052 doi:10.1088/1755-1315/156/1/012052

Community Empowerment Strategy Based on Social and

Cultural Capital of Coastal Communities at Makassar Island

Tanzil Tanzil1
1
Universitas Haluoleo Kendari, Kampus Hijau Bumi Tridharma, Anduonou, Kambu,
Kendari, Kambu, Kota Kendari, Sulawesi Tenggara 93132, Indonesia
Email: tanzilsosio@gmail.com

Abstract: The study aims to (1) analyze the form and the function of social capital in fisher
communities of Makasar Island (2) formulate a strategy of empowerment through
reinforcement of social capital in fisher communities in Makasar Island. The methodological
design used is a case study. The data is then analysed through descriptive-qualitative, an
analysis carried out continuously from the collection of data until the investigation is
completed. The study findings showed that the fisher communities in Makasar Island have
social and cultural capital that can be identified on the forms of trust, values/norms, and
networks in which each social and cultural capital has become a power for fishermen to survive
and adapt to its environment. The results of this study also identify various problems related to
the process of empowering fishing communities on the island of Makassar. The problems also
become a constraint for fishermen to improve their business so that they obtain relatively low
incomes. The problems are: firstly, the weakness on the use of technology so that the
productivity of fishermen is relatively low and the small business scale, the second, the
difficulty in business development because of the limited access to capital and the third, the
poor of business management as the result of limited ability in business management. These
factors then lead the fishing communities on the island of Makasar powerless to exploit the rich
potential of marine resources.

1. Introduction
Nationally, as proposed by Kusnadi, the policy of Economic Empowerment of Coastal Communities
(PEMP) undertaken since 2000 has not been able to improve the life of coastal communities [1].
According to him, the lack of pro-development policies by both national and local government to the
coastal area and communities, increasingly making coastal communities are in a state of
powerlessness. The same condition also occurs in fisher communities in Bau-Bau City, without
exception to the fisher communities on the island of Makasar. This fact is in line with the statement of
the Head of Department of Fisheries and Marine of Bau-Bau, Amiruddin that the existence of business
in the field of fisheries in the region is still faced with the lack of supporting facilities, fisheries
management is only supported with modest equipment and technology resulting in insufficient
production to meet basic needs of the family.s
To overcome the problems faced by fisher communities on the island of Makasar, it seems very
important to pay attention to the dimensions of social capital. Interest in social and cultural capital
dimensions in alleviating poverty issues relating to the development paradigm changes is not only
emphasized on the material aspect but also on the human aspect. This approach is done to see the
extent to which these problems can be solved based on the potential and resources of the fishing
communities themselves.

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ICFSS-2017 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 156 (2018)
1234567890 ‘’“” 012052 doi:10.1088/1755-1315/156/1/012052

The study on social and cultural capital owned by fisher communities on the island of Makasar
refers to the ideas of Coleman [2], Putnam [3], Fukuyama [4] where there are three important elements
of social capital: trust, social norms, and social networks. The idea at the core of the theory of social
capital is extremely simple: Social networks matter. Networks have value. As Putnam [3] describes
that social networks and the associated norms of reciprocity as social capital, because like physical and
human capital (tools and training), social networks create value, both individual and collective, and
because we can invest‖ in networking. Social networks are, however, not merely investment goods, for
they often provide direct consumption value.
According to Piere Boudieu [5], social capital is a capital of social relationships which will
provide, if necessary, useful supports‘: a capital of honourability and respectability which is often
indispensable if one desires to attract clients in socially important positions, and which may serve as
currency, for instance in a political career . Social capital is an attribute of an individual in a social
context. One can acquire social capital through purposeful actions and can transform that capital into
conventional economic gains. The ability to do so, however, depends on the nature of the social
obligations, connections, and networks available to you. Otherwise, according to Fukuyama [4], an
instantiated informal norm that promotes co-operation between two or more individuals. By this
definition, trust, networks, civil society, and the like, which have been associated with social capital,
are all epiphenomenal, arising as a result of social capital but not constituting social capital itself.
While social capital has been given some different definitions, most of them refer to manifestations of
social capital rather than to social capital itself.
Concerning that, according to Dasgupta Partha [6], Social capital is most usefully viewed as a system of
interpersonal networks. There is no single object called social capital; there is a multitude of bits that
together can be called social capital. Each bit reflects a set of interpersonal connections. Just as the
productivity of manufactured or natural capital goods depends upon the use to which they are put, the
worth of social capital depends upon the kinds of activities in which members of networks are
engaged. This is why writings on social capital so frequently have been studied by institutions as it
holds societies together to be recognized as a necessary functional social order, along with a certain
degree of common cultural identifications, a sense of belonging and shared behavioural norms. This
internal coherence helps to define social capital. Without it, society at large would collapse, and there
could be no talk of economic growth, environmental sustainability or human well-being [6].

2. Method
Design methodology used is a case study, which attempts to analyze forms of social capital of
Pobhinci-bhinciki Kuli principle practiced by fisher communities in their life and then developed to
formulate a model of empowerment based on the social and cultural capital, which is a novelty in this
study. To obtain reliable findings, this study uses a variety of data sources including field notes,
interviews, conversations, photography, documents or records existing in the field. Each of these data
sources is collected together to obtain data matched to the need (reliable). The data is then analyzed
through descriptive-qualitative method; an analysis carried out continuously from the collection of
data until the study is completed

3. Findings and Discussion

The results of the observation showed that fisher communities on the island of Makassar (ethnic Buton
in general) still believe and practice a variety of values and norms in their life. The values and norms
which still live in the island are known as the philosophy "pobhinci-bhinciki kuli’. The philosophy is
outlined in four basic behaviours, i.e. first pomae-maeka (fear/shy around each other), second, pomaa-
maasiaka (love each other), third, popia-piara (care each other), the fourth, poangka-angkataka
(respect each other). In general, the value that guides the fisher communities in a social interaction is
not only as cognitive structure (concept) but also as conduct which is implemented in the daily life of
fisher communities.

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ICFSS-2017 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 156 (2018)
1234567890 ‘’“” 012052 doi:10.1088/1755-1315/156/1/012052

As a consequence, at a macro level, fisher community on the island of Makassar is known as an

open-minded community that easy to interact with other people from any region. At mezzo level,
trusting each other among the members of the community is also strongly established which encourage
the existing of social-economic institutions, so that if they need assistance among others, it is usually
easily obtained. The trust raises social awareness, where people with sufficient economic resources
will help needy neighbours and relatives. Usually, the assistance includes various household needs.
The helped people would reciprocate the help with the readiness to provide any services according to
their ability. It then forms patron-client relationships as occur in other fisher communities in
Indonesia.
Moreover, these habits also become one of the teachings of their religion, namely Islam which
teaches that men must establish a relationship with others because men are created in a weakened
state. Islam teaches human beings to establish cooperation in goodness and piety and to create
friendship relationship with others, as stated by one of the fishermen on the island "If anyone comes to
us and mean well, we will respond with goodness and trust. We are used to establishing a relationship
of friendship and that we have done since long time ago. Religion also teaches us to trust each other
and creating friendship"
Thus, the trust, in the fishing community on the island of Makassar, rooted in the teachings of
Islam and local culture. This phenomenon is consistent with the view of Nahapit and Ghosal in
Hasbullah [7] that the source of trust is derived from professed religion, competence and openness of
someone that has become the norm in society. It has encouraged the fisher communities to maintain
his livelihood as fisherman even under challenging conditions. The position of powerlessness of fisher
communities in Makassar Island is adapting ideas of Woolcock [8] as the implementation of the
empowerment of fisher communities on the island tend to be partial and unsustainable. The role of
business and society, in general, is not optimal and there is no synergy among the various parties
involved in the empowerment of fisher communities, of course with this condition, it will be tough to
realise the goal of empowerment.
The empowerment of fisher communities on the island of Makasar tends to be inconsistent in
organising cycles of poverty reduction and seems to be just negating obligations. Empowerment
approach with attention to the social and cultural capital as a people-centred development has not been
realised in the implementation. The forms of social and economic organisation in fishing communities
on the island of Makassar, internally, can be said not well developed. During this time the primary
support of the fisheries industry is the institution of family and kinship. Cooperative as a very
important institution in improving the welfare of fishermen encounters fluctuation and has not been
able to support the fishers' business.

Figure 01. [The Koli-koli, The Traditional Makasar Island Fishing Boat]

Fishers on the island of Makasar are still categorised as peasant fisher namely traditional fisher in
which the orientation to meet their own needs.

4. Conclusion

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ICFSS-2017 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 156 (2018)
1234567890 ‘’“” 012052 doi:10.1088/1755-1315/156/1/012052

The empowerment efforts on fishing communities in Makassar Island need to be directed not only to
address the cultural issues but also structural problems. As the approach of empowerment is still
partial, mainly just related to funding and technical training, it is recommended that the empowerment
needs the application of concept and multidimensional efforts to all aspects such as social, economic
and culture. Therefore, it should use an approach called two-track approach, i.e. top-down approach
through an active role in the decision-making process related to the policy of fisher communities and
bottom-up approach by working to strengthen communities at the grassroots level by promoting the
principle of involvement/participation of fisher communities.

References
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[2] Voss T 2017 James S. Coleman: Foundations of Social Theory. In Schlüsselwerke der
Wirtschaftssoziologie, Springer.
[3] Putnam RD 1995 Bowling alone: America’s declining social capital. J. Democr. 6(1) 65–78.
[4] Fukuyama F 1999 Social Capital and Civil Society. The Institute of Public Policy, George Mason
University.
[5] Bourdieu P 1986 The forms of capital Handbook of theory and research for the sociology of
education.
[6] Dasgupta P 2001 Social capital and economic performance: Analytics. Beijer international
institute of ecological economics.
[7] Hasbullah J 2006 Social Capital: menuju keunggulan budaya manusia Indonesia. MR-United
Press.
[8] Woolcock M 2002 Social Scientist, Development and Research. Soc. Cap. Particip.