No abstract

The conflicts that occurred gave an understanding that North Sumatra is not socially desolate from conflict, researchers see that the conflict that occurred in North Sumatra is essentially indicated sara conflict (ethnic, religious, racial and Intergroup) related to economic issues, politics, law and social injustice of the owner of authority. Although the researcher's view is still debatable, and there are those who hold the opposite view but according to the researcher only for reasons of temporary tranquility, even counter-productive and not solutive, which tends to remain silent is not solved wisely. The case-asus conflict is not pure sara, but the real driver is sara factor. Although not all conflicts are caused by sara, but major cases that have a national impact can be categorized as sara's background Despite various prevention and synergy efforts by the authorities (government) with a number of economic, socio-religious, social ethnic, social cultural and socio-political policies. This is because conflict in society is theoretically an inevitability due to social interaction itself. But if the conflict continues to occur, it means that the community has problems as a sick society. The power of social immun against conflict is weak, because it requires the power and authority and policy in intervening (as a force to force) to be able to regulate society towards harmony and social goodness, either in the form of regulations, laws with sangsinya that regulate the course of social life towards a more harmonious. But the rules and regulations issued by the government are sometimes not enough to satisfy everyone, it can lead to new conflicts in society. This should certainly get attention. In addition, it is necessary that the culture has the values of local wisdom in addition to traditional figures, and charismatic figures who have social authority to create harmony of society, the latter as alleged researchers, especially charismatic figures no longer exist in the midst of society, if there are they are old, while the replacement is not there, as a result, the community does not have role models that can be seen policies in managing the community who use many non-formal means such as cultural policies (culture) as implemented by the governor of North Sumatra EWP. Tambunan in 1979, the conflict was resolved by cutting buffaloes and eating with all elements of society, speaking and showing heart and will so that everything is complete, while the court decisions issued by formal authorities, can only solve the problem on the surface, but not solve the problem satisfactorily.

The political journey of Aceh's traditional dayah ulema before, did not succeed in gaining public support in the two election periods, namely the 2009-2014 period and the 2014-2019 period. Supposedly, the politics of the Dayah ulema had the full support of the people of Aceh which incidentally were a majority Muslim. This phenomenon is influenced by various factors, including political communication. Regarding scholars as political communicators, ethics is the most important thing in determining political success. Therefore, it will be examined regarding the ethics of political communication of traditional Acehnese dayah scholars. This study uses a qualitative approach with reference to ethnographic principles. The purpose of this study is to reveal the ethics of political communication in Aceh's traditional dayah ulema in Bireuen District.The results showed that the ethics of political communication of Aceh's traditional dayah ulema in the district of Bireuen generally referred to efforts to preserve their religious status as heirs of the Prophet in the morality of al-karimah. The spirit of the cleric who made them a public figure and public opinion to attract public empathy, is considered to have used religion for political purposes. The assumption of using da'wah pulpit as a campaign media indicates that there is justification for the absence of ethical communication politics.

Introduction Communication conflict is not a new study while viewed from the perspective of a democratic country. Postreformation in Indonesia, communication conflicts between institutions have increased in the country, such as conflicts between the Indonesian Police and the Corruption Eradication Commission, and conflicts between other state institutions. Communication conflicts in the central government also spread to the regions. Because the accumulation of democracy is excessive, people communicate already beyond the limits of reasonableness. It is no stranger to see the communication conflict arrive at physical matters. It is no doubt, if the conflict between the executive and the legislature has become a model in the province. It does mean that to be democratic in a region if there are no disputes between the two institutions. Many of the legislative and executive members firmly assume them selves more good then others. Different province has difference reason of the conflict. Aceh province has peculiar reason of the conflict in comparing to other provinces, where the province has many features than other provinces, such as special autonomy and special province. In terms of politics, Aceh was also characterized by political privileges, namely the existence of local political parties, Tribal Board (Wali Nanggroe). But Aceh is a province that has just recovered from the conflict between separatist movements and the central government, so the communication conflicts that occur between the executive and the legislature have a different character compared to the communication conflicts that exist in other provinces. In the post-conflict local election in 2017, there are a number of things that lead to communication conflicts, this starts from the non-involvement of the Aceh House of Representatives in the formulation of Governor Regulation Number 9 of 2018 regarding regional budget and expenditure revenues (APBA), in which the legislative member sued the governor as well the Minister of Home Affairs because they have ratified the Aceh Expenditure Revenue Budget without involving the legislative. The arguments of the members of the Aceh People's Legislative Assembly, because in the draft of the governor regulation of the Aceh Expenditures Budget that the Aceh Government has submitted to the Ministry of Home Affairs only on behalf of the governor himself. "In the document only the governor is responsible, without the presence of the legislative's agreement (Serambi Indonesia Jumat, 9 Maret 2018). Thus, the communication conflict that the authors described above until now has not been resolved.