History
The beginning of the formation of indigenous people in Buru, was the migration of the Alifuru people from Seram, up to the division of ethnic groups, is explained by van Vallenhoven in his book entitled Het Adatrechts van Nederlands Indie deel I, 1906–1918, divides the Indonesian customary law area into 19 customary law areas (adatrechtskringen). As for Buru, van Vallenhoven included it in the 13th customary law area together with Ambon, Hitu, Banda Islands, Uliase Islands, Saparua, Seram, Kei Islands, Aru Islands, and Kisar. [3] At that time, the southern part of Buru was divided into 4 customary areas, including Masarete, besides Fogi, Waesama, and Ambelau. [5]
It is explained that the Buru interior people are a group that inhabits a limited area and then interacts with parts of neighboring clans through exogamous marriages. However, the structure of the people, hamlets and regions remains within the same territorial unit. Meanwhile, in the coastal areas of Buru, mixed hamlets were formed consisting of relatives of various clans who came from the interior, as well as foreigners who came from across the sea. Even before 1475, the spread of the Alifuru people to Buru was increasingly rapid along with pressure from the rulers of Ternate and conflict among themselves in the form of tribal wars. They lived in settlements around the coast of Buru, which is now Namlea, Leksula, Namrole, and Kayeli. [3]
During the Dutch colonial period, the customary government in Buru was divided into eight rechtsgemeenschaps, each of which was led by a raja (king). The eight customary law communities consist of Lisela, Tagalisa, Liliali, Kayeli, Waesama, Fogi, Ambelau, and Masarete. The indigenous people of Buru initially formed a genealogical society based on paternal lineage (patrilineal). They then continued to develop to achieve a more real political unity (polity) which culminated in the formation of a negeri (village). The process of negeri formation on Buru began with the gathering of mata rumah, which then became rumah tau and formed a soa. A number of soa then agreed to form a negeri. [3] The closest kinship relations of the Masarete people, especially with the Fogi, Waesama, and Ambelau. [6]
In connection with the Masarete rechtsgemeenschap which was the beginning of the formation of the Masarete indigenous community, initially according to the customary map dated 1886, divided into eight petuanan areas, namely Masarete, Hukumina, Palumata, Tomahu, Fogi, Gibrihi, Waesama, and Lumaete. Along with the development of Dutch influence for security reasons, in 1926, the petuanan of Hukumina, Palumata, Tomahu, Gibrihi, and Lumaete were eliminated or abolished and all indigenous peoples who were members of the Masarete customary law community groups were ordered by the Dutch to establish a new customary area in Kayeli. Because of this order, they gathered in Kayeli as the center of the traditional town on Buru by building their own mosques as a sign of their leadership, thus adding a new leadership, namely Masarete II. The Dutch consideration at that time was to facilitate Dutch control and supervision of the people on Buru. [3]
Then, several years later, the traditional rulers felt it was not safe to gather together in Kayeli. In 1936, the entire petuanan community returned to their respective customary territories, so that the Masarete II was automatically eliminated and instead, a new petuanan emerged called the petuanan of Ambelau, centered on Ambelau Island. However, this does not mean eliminating the recognition of the existence of the indigenous people of Masarete, known as the Masarete people. [3] Until today, the Masarete people are still led by a raja (king) according to tradition, who is a member of the Maluku Latupati Council, but this position is not a political function but only carries out matters related to Masarete customs and society. [7]
