THE VALUE OF FIGHTING DANCE TO AVOID CULTURAL VIOLENCE PERSPECTIVE: ON CACI OF THE MANGGARAI TRIBE

This article discusses the traditional fighting dance widely known as Caci. Caci still exists in the Manggarai tribe East Nusa Tenggara, a sacred ceremony and contains a moral message value. In this study, we will examine how the value of Caci reduces the perspective of Violence. The data comes from YouTube about the Caci in Manggarai and interviews with an informant. This study used the structuration theory proposed by Anthony Giddens. Based on the results is behind the Caci performance, which is so aggressive, the


Introduction
Recently, more conceive of consumption that the tradition passed down in a local culture such as the famous traditional dance Caci of the Manggarai tribe, which is a fighting dance, is considered very contrary to law and human rights because it contains direct physical violence. It is shown to the public and even shared on various online or social media such as YouTube. This fighting dance has been developed and preserved for a long time as a cultural heritage by the Manggarai tribe in East Nusa Tenggara.
Advances in the skyrocketing digital field make it easier for us to access all forms of information. One of the issues that attract netizens is that cultural issues are also prevalent. The presence of social media plays an essential role in fostering a sense of concern and increasing public confidence to actively share information and update developments on local cultural wisdom.
This article discusses the traditional fighting dance widely known as Caci. Caci still exists in the Manggarai tribe East Nusa Tenggara, a sacred ceremony and contains a moral message value. In this study, we will examine how the value of Caci reduces the perspective of Violence. The data comes from YouTube about the Caci in Manggarai and interviews with an informant. This study used the structuration theory proposed by Anthony Giddens. Based on the results is behind the Caci performance, which is so aggressive, the iconic uniqueness has an implied meaning about the relationship the humans with God. For the Manggarai tribe, being physically injured in Caci is a natural thing to happen and doesn't count as violent or fighting with opponents.
In other assumptions Caci viewed from the perspective of human rights and law, it is an example of violence in culture because of the high risk that it can cause minor physical injuries to injuries that require severe treatment because there is a high chance of being hit by an opponent. Even though Caci is equipped with a safety costume, there will still be injuries. Besides, the perspective of the tradition was passed down for a long time. The Manggarai tribal community considers that Caci can show a man's agility in one-onone battles. The Manggarai tribe believes the injuries sustained by players are not a violation but a risk that each Caci player must bear. Tradition is still an ingrained tradition by carrying it out. Besides, Agustinus Frans P.N (2019) In its development, Caci considered experiencing a shift in meaning. A decline in moral values causes this Caci appropriately conveyed to people who witness abuse. In practice, the sense of Caci is dealing with acts of violence as shown; the moral quality of a human being is really at stake because there is a clash. Interests are happening, and moral values are concerned with goodness, care, and a sense of belonging.
On the contrary, physical violence causes ugliness, a shift in meaning, and various perspectives in terms of human rights. Nevertheless, the Manggarai tribal community, as the leading actor in culture, has room to maintain the ability to maintain morality, and customs and balance the clashes between traditions and the violence displayed. Through this paper, I want to discuss more deeply Caci, which is seen as dangerous and contains violence, basically has meaning and value to be conveyed to the public, knowing the function and purpose of the Caci tradition, to answer the research question it is "How the value of Caci reduces the perspective of Violence in Caci perceived by the audience." This research question refers to the practice of physical violence in the Caci dance of the Manggarai tribe because there is a physical strength struggle that can cause injury.

The Indigenous Cultures of the Manggarai Tribe
The Manggarai tribe is an ethnic group that occupies the western part of the island of Flores, East Nusa Tenggara Province. The indigenous Manggarai tribe is geographically divided into three regencies; West Manggarai Regency, Manggarai Regency, and East Manggarai Regency, with around 350,000 people. In terms of language, the Manggarai people speak the Manggarai language, a language known as Tombo Manggarai. This language has about 43 sub-dialects, but in general, the language of the Manggarai tribe is divided into several dialects, such as Pae, Mabai, Rejong, Mbaen, Pota, Central Manggarai, East Manggarai, and West Manggarai dialects. The Manggarai tribe is known as a tribe that is thick with various traditional rituals. A series of significant ritual ceremonies as a form of gratitude to the Almighty for the life that has been lived include;  Penti Manggarai ritual is a traditional ceremony to celebrate the annual thanksgiving to harvest fields and rice fields.
 Barong Lodok ritual is a traditional ceremony to invite the gardener's spirit to the lingko (the center of the garden).
 Barong Wae ritual is a traditional ceremony to invite ancestral spirits who are guardians of the springs.
 Barong Compang ritual is a traditional ceremony to summon the spirit of the village guard at night.

Manggarai Tribe Belief System
The Manggarai tribe believes in performing traditional rituals of worshiping ancestral spirits. According to cultural experts, several cultural elements in the Manggarai community are religious systems and ceremonies, community organizational systems, knowledge systems, languages, arts, livelihood or economic systems, technology systems, and equipment, Koentjaraningrat (1990) on Aslianti (2018). In reality, the indigenous Manggarai people still carry out the remnants of ancient beliefs, packaged as a legacy of time-honored traditions. In ancient times the Manggarai tribe worshiped ancestral spirits (Empo or Andung). It was cautious about disturbances by spirits called golo, or pelesina, dragons, and others. They also have a supreme deity called Mori K'reng (God Almighty).
The original religion of the Manggarai tribe is dynamism and animism (belief in spirits). The indigenous people of Manggarai believe that spirits of ancestors are present in large trees called Langke and in springs. Trees and springs are considered sacred places, believed to have strength and protection (p'ong). According to Verheijen (1991) on aslianti's (2018), it was explained as an embodiment of this belief. The ancestors of the Manggarai tribe tried to replant the seeds of the big langke tree so that it grew in the middle of the village. The Manggarai tribe believes that when someone falls from a tree, it is usually blamed on the land or ghost (Poti) but also against Jing (spirit), Over time, the Manggarai tribe has embraced major religions, as seen from the many scattered houses of worship. Based on data obtained from the Ministry of Religion of the Republic of Indonesia (2020) Manggarai Regency has 93.36% (Catholic Christian), 0.88% (Protestant Christian), 5.74% (Islam), and 0.01% (Hindu), West Manggarai 77.71% (Catholic Christian), 0.85% (Protestant Christian), 21.38% (Muslim), and 0.06% (Hindu), East Manggarai 91.99% (Catholic Christian), 0.38% (Protestant Christian), 7.59% (Muslim), and 0.03% (Hindu).
Based on the data obtained, the people of the Manggarai tribe, in general, have adhered to legally valid religions. Even so, the traditional rituals left by the ancestors are still an essential part of the life of the Manggarai people; that is what has become the customary tradition that must be carried out nowadays.

Caci Traditional Ritual Procession
Caci dance is an art of agility fighting between two men and consists of one as a challenger and an attacker. Caci's player is divided into two groups: the host group (ata one) as the attacking group (paki) and the defensive group (ta'ang) from other villages (ata pe'angpe'ang or called meka landang), which means guest challenger. Caci looks so heroic and iconic because it is a combination of Lomes (beautiful gestures and costumes worn with all kinds of accessories), Bokak (beautiful vocal art when singing), and Lime (dexterity in whipping or fending off the opponent's whip). The Caci players will be dressed like a bull ready to fight, this is illustrated by the equipment used, on the front of the head, both players will wear a panggal (crown) made of buffalo skin, and buffalo horns are also made so that it resembles a buffalo head, which serves to protect the head from the risk of serious injury, at the waist the player wears ndeki (shaped like a buffalo tail), helps to protect the core. The people of the Manggarai tribe consider the buffalo strong and brave.
Etymologically, Caci comes from two words: Ca which means one, and Ci, which means opponent, it means the dance of one against another. This dance depicts the joy of the Manggarai people. Caci was played at mbaru Gendang field (a big house as a traditional Manggarai house), where all traditional ceremonial rituals are performed. The player holding the whip acts as the attacker, and the other player holding the shield acts as the defender. Traditional arts can be seen from two different aspects; First, it can be interpreted as art that is carried out for the continuity of unity of traditional ceremonies. In this case, the traditional customs are the principal value while the arts are only supported.
Second, classic art can be interpreted as an art form with a fixed tradition of norms and rules of arrangement. Caci can include the two elements; the Caci is never held without a specific purpose, to maintained because it is an essential part of traditional traditions in every ceremony such as thanksgiving for the harvest (penti/hang woja weru), village party (rame natas), and traditional wedding ceremony (tae kawing). On the other hand, Caci cannot be done freely because applicable rules bind it; therefore, it must be following existing regulations and norms, such as dressing procedures, washing equipment, completeness of accessories, and rules relating to discipline. At the same time, the game is being played.
Caci is a masterpiece and a means of giving gratitude to God Almighty. In the context of Penti (thanks for the harvest), Caci's is held for three to seven days consisting of an opening ceremony, a day of Caci, and closing. If the Caci is held for three days, then it is divided into; the first day as the traditional opening ritual, the second day the games are held from morning to evening at Natas Mbaru Gendang (traditional house yard), and the third day is the last day as well as closing various events during the Penti. The players are divided into two groups that alternately switch positions as the attacking and defensive groups. The community performs several traditional rituals to hold the Caci game, including those carried out in the fields and springs in the local village. The night before the game starts, a ceremony for the summoning of ancestral spirits is held by slaughtering native chickens.
Before Caci begins, there will be an opening dance called Danding. This is a dance within singing a song in the form of a rhyme from a group of men and women who form a large circle, asking and answering questions while standing and moving around the ring. Girls and boys can join in a Danding but maintain ethics and manners. Danding dance is led by a person called Nggejang, who stands in the middle of the ring as a center to set the course of Danding starting from the rhythm of the movement, stamping the foot, and starting a verse by using a jingle. The dancers wear complete traditional clothes such as black songke (traditional woven fabric), songke shawl, mbero is traditional shirts (female), white shirt (male), headdress (male), white trousers (male), Bali Belo is a traditional crown for female. And using traditional musical instruments gong, drum, and ndeki (clatter). The purpose of the danding dance is so that young men and women have the opportunity to look at each other and sometimes end up falling in love. The benefits of danding dance as a unifying tool between residents and express a sense of art and cohesiveness. Citing the statement in Agus Maladi Irianto's research (2017).
Traditional art exists and develops related to the meaning, function, and culture that underlies the supporting community. For example, while meeting their primary needs, people with farming backgrounds will find opportunities to express their expressions through art. This is in line with the fact that the majority of the population of the Manggarai tribe is farming, which later in the Caci tradition becomes a critical moment to do as a form of gratitude for the harvest or annual celebration. Besides that, another opinion was put forward by Soedarsono (1978) in Syefriani (2019). When viewed based on the work pattern, dance can be divided into traditional dances and dances of new creations. Traditional dance has experienced a long history from generation to generation that has not changed. Meanwhile, new dance creations are artistic expressions that are still based on conventional patterns but are unique works that are not based on existing standards. In line with this opinion, the art of Caci dance is included in traditional Dance because Caci is inseparable from the Manggarai tribe's customs journey. Caci grew and developed with businesses that later became a tradition that is maintained to this day.

Method
In addition to referring to the theory put forward by experts, I will also use several YouTube channels media as a source of information to briefly explain the Caci dance, namely the Paman Channel entitled "Sejarah Manggarai dan Kebudayaan Caci," whole viewers of 58,221 thousand, impressions from the My Trip My Adventure entitled "Alam Terbuka Flores" with total viewers of 81,558 thousand and a broadcast from the Engkoz Mitenk channel entitled "Ba Leso, Acara Adat Manggarai Paling Sakral Sebelum Mualai Tarian Caci." with whole viewers of 22,550, the most sacred Manggarai traditional event before the Caci dance begins. First, the researcher selects the data so that the data presented is relevant to the research question. The shows on YouTube each explain the function of the Caci. In addition to processing data from the three channels, I decided to conduct an online interview with a resource person who knew more about Caci to make the data obtained more valid and get more supporting data.
I want to know firsthand how the Manggarai tribe carries out Caci, so I need data to be analyzed. The data that I want to obtain is data in the form of information about Caci's activities based on information provided by informants. At the same time, the period and data grouping were carried out from the beginning of writing, from September 2021 to November 2021.
In general, this research was divided into several stages; The first stage that the researcher wants to reveal in this research is the element of identity on two YouTube channels that refers to the subject of the Manggarai tribe, namely the Caci traditional procession. At this stage, I will examine how the three channels collect information related to the implementation of Caci.
I want to get incomplete data from sources on the three YouTube channel shows in the second stage. The criteria for selecting the data itself is based on the relationship between the construction of the cultural identity to be studied with the information provided by the source and other supporting elements in the video. At this stage, I will also examine the data sourced from the resource person who profoundly understands the tradition.
In the third stage, I will analyze the data obtained from the three YouTube shows. Furthermore, which is the last stage concludes the overall implementation of the Caci dance following the data that has been presented.

Results
The Manggarai tribe has a unique traditional dance; this dance is passed down from generation to generation and is a tremendous conventional tradition, namely Caci. This Caci tradition is held as a form of respect for the ancestors and an expression of gratitude for life. Caci is a complex tradition between significant traditional rituals and iconic dance arts. The sacrifices of the Caci players were huge, and they were willing to be injured by being whipped many times until the Caci battle was over. There are no accompanying medical personnel, but if there is a severe injury, other people will help treat it traditionally. A good strategy and careful preparation are, of course, very much needed, supported by mental and physical readiness, because Caci is carried out for days so that Caci players must be ensured in a healthy condition, to avoid things that are not desirable, for this reason, a rule for Caci players is only made. It is allowed to hit the opponent from the waist up, the part that is not covered with a cloth.
Meanwhile, areas of the body that are covered with the material should not be hit. The body parts targeted by the opponent are; the chest, back, arms, and eyes. The player is declared defeated if the whip attached to the thin buffalo skin at the end hits the eye part of the body. Traditionally, the game of Caci is a tradition of not looking for who loses and who wins. Caci is not just a physical battle, and the most important thing is how Caci can convey good values, such as enthusiasm, ambition, hard work, peace, and self-respect. The game of Caci is very sporty; the two players alternate roles. Caci will finish before sunset, and traditional leaders will stop the game. Even though there are more injured players is no reason to retaliate or continue outside the arena. It is emphasized that Caci is only inside the Caci arena; when it is finished, there will be no more resistance outside the hall. Although Caci is seen as a form of physical violence that is very dangerous, especially for players, the Manggarai tribal people still carry out Caci. They consider injury in Caci to be a regular thing that risks must be borne, and tradition is still a tradition. The Manggarai believe the spirits of the ancestors are also present when the Caci is carried out because previously, there have been several conventional rituals of summoning ancestral spirits.
As written in the method, I will use three videos as data sources: videos uploaded by Paman Channel's channel entitled "Sejarah Manggarai dan Kebudayaan Caci", My Trip My Adventure channel entitled "Alam Terbuka Flores" and impressions from the track Engkoz Mitenk with the title "Ba Leso, Acara Adat Manggarai Paling Sakral Sebelum Mualai Tarian Caci." To support this research, I took data in the form of video clips from these three sources and took information related to the implementation of Caci. The following is the source of the data we obtained from the video uploaded by the Paman Channel channel entitled "Sejarah Manggarai dan Kebudayaan Caci" accessed on 2021 Sunday, October 03. Based on the data source, the informant explained that Caci is a traditional dance art that has existed since the beginning of the formation of the Manggarai tribe. Caci was developed with the history of the Manggarai culture. That is why worms are ingrained and passed down to this day. Although it contains physical violence, insults are still the most crucial part of Manggarai culture. The community considers Caci inseparable, even though there are elements of violence. Based on these data, it is evident that the Caci performance has been held for a long time and continues to develop today.

Data 2
Script: "tidak ada latihan khusus Caci, karena secara otomatis putra Manggarai dengan melihat upacra Caci mereka membiasakan diri, di sekolah tinggal mengembangkan" Translate: there is no special training for Caci because automatically, by seeing it, the sons of Manggarai will get used to it, and they can improve their skills at school.
Based on a brief explanation from the informant, the art of Caci dance does not have a special training place but naturally ingrained flows by itself so that the motivation for Manggarai men is formed to follow Caci. From a brief explanation, he explained how the world of education took part in the development of Caci, schools in Manggarai, especially in the arts, teach values in Caci, provide an introduction to Caci, and direct students in the form of correct practice of playing Caci. Since I was a child, this was formed because I saw the Caci procession held every year in traditional villages. Seeing the physical violence that occurred in the Caci did not make the Manggarai children afraid.

Data 3
Script: "Saya tidak takut sama sekali karena saya punya bakat, dari hati kecil saya punya keinginan atau motivasi dasar" Translate: I'm not afraid at all because I have talent; deep in my heart, I have a desire or essential motivation.
Data 3 explains how the players feel when following the Caci. Player 1 illustrates that there is no element of coercion. Before participating in the game of Caci, he already knows the risks that must be accepted and are ready for all the good and bad consequences of following Caci. There is no fear because a talent triggers the spirit to practice and follow the Caci. The informant explained that the motivation came naturally even though he did not have a parental background to play Caci. He did not have a lineage as a Caci fighter, but talent is formed naturally. This is also because the traditional environment always displays Caci at traditional ceremonies, and young people get used to seeing Caci.

Data 4 Script: "Saya sudah terbiasa dengan luka karena caci. Saya rasa biasa saja"
Translate: I'm used to being injured because of abuse. I think it's normal.
Data 4 is the result of an interview with Caci's player. He explained that the injuries experienced during abuse are common, so they do not affect even when they are hit. They rigger their spirit to fight, even if they are injured by being hit by the opponent's whip. The people of Manggarai think that injuries are a risk that they must bear on their own. That's why players shouldn't be just anyone, only people who are physically and mentally ready.
The informant, as a player, shows the arm that was hit; he admits that there is no pain. If someone is struck on a body part, the cursing game will not be stopped unless it hits vital organs such as the eye area. However, softball players rarely get injuries to the eyes, mainly in the body's arms, abdomen, chest, and back.
Based on the explanations obtained from some of the informants above, it can be said that the tradition of carrying out Caci is not an outlet for physical violence as thought by the wider community. Caci is held based on the awareness of the Manggarai tribe to maintain and preserve the traditional artistic heritage of their ancestors. This tradition certainly answers the polemic in the community, especially outside Manggarai, who thinks that the Caci tradition overrides the morals and safety of the players. The Manggarai tribe considers injuries in Caci to be inseparable but sees injury or injury as a risk that must be borne. Before Caci, there were various traditional rituals carried out to keep them from misfortune and unwanted things. The Caci players are also aware of the risks faced without any element of coercion and pressure from outside. Caci players are provided with knowledge and rules of the game by traditional leaders who understand the game of Caci.
The following discussion is based on impressions on the My Trip My Adventure YouTube channel entitled "Alam Terbuka Flores" accessed on 2021 Monday, October 04.

Data 1 Script: "Seni tari caci merupakan simbol kepahlawanan dan ketangsan seorang pria Manggarai"
Translate: Caci dance is a symbol of the heroism and agility of a Manggarai man.
The video clip on the My Trip My Adventure YouTube channel briefly explained the meaning of the Caci dance as a symbol of heroism and a test of Manggarai men's agility. Caci contains artistic values and conveys that even guests can participate in this Caci game, which also means brotherhood. Although the Caci dance is dangerous, the indigenous people of Manggarai are not afraid of the risks they face. Caci has a perfect development, and people outside the indigenous Manggarai tribe also accept it.
Translate: "Caci dance is what it's called, this agility fighting game played by two men who act as whips, and one acts as a parry, the roles of the two will be carried out alternately. This dance is full of artistic value; in action, the dancers play body movements with their clothes which are known as lomes. The dancer's attire consists of; a head covering in the form of a rattan buffalo horn in the form of a ponytail wrapped around the waist of a songke sarong tied to the knee of white trousers and beads tied at the bottom of our chin." The art of Caci dance is undoubtedly dangerous and leads to physical violence. Many people ask, but in reality, there are more and more Caci fans, especially the Manggarai youth. In the preservation of local arts and culture, there is indeed no special place such as a particular school for learning and practicing Caci, but by itself, the art of Caci will flow and appear to certain people. For the Manggarai community, physical violence is not essential and leads to violations but sees bodily injury more as the risk that must occur and be accepted as risks borne by each player. Caci's game upholds the value of sportsmanship. Besides that, justice is also essential; as evidenced in Caci, the two players will exchange positions as attackers and repellents. Translate: "All of these Caci players must also concentrate, bro, don't miss a beat if you don't want something that we don't want to happen, even though it is that everyone who wants to join the spurs tradition one day before must first meditate to calm and clear the mind. Caci dance is also supported by musical instruments, singing, and dancing typical of Manggarai. Caci dance is usually played during the harvest season, from land clearing ceremonies to welcoming guests like us. Caci's traditional art is not only an identity for local wisdom but also life advice where we must uphold the value of sportsmanship." Caci is a complex art, this can saw from the combination of dance, music, and clothing used. As usual, the women will be dressed up and wear traditional clothes to play music, such as gong and drums, during the process. Some will sing, while the men or elders sing in Caci by making a circle. Reply to rhymes and encourage the badger players. In this video interview, he explains in detail the values and messages in the Caci tradition to respond to and avoid the Caci phenomenon, which seems to be a form of violence in cultural practices.
Script : "Melihat dari segi kekerasan, menurut orang Manggarai jika dipandang dari dua sudut pandang. Yang pertama dari prespektif hukum tentu akan berdampak pada sebuah tindakan pelanggaran karena ada kekerasan fisik didalamnya, kalau kita lihat dari kacamata hukum tentu dengan jelas ini sebuah pelanggaran.Namun karena ini merupakan budaya dan ini sudah menjadi turun temurun dari leluhur orang Manggarai maka, prespektif tentang kekerasannya itu sama sekali ditiadakan. Caci lebih mengarah kepada kekerasan fisik itu bagian dari bentuk penempaan mental, penempaan pribadi untuk lebih dewasa, lebih mapan, lebih kuat, jadi lebih tangguh dalam menghadapi berbagai tantangan atau persoalan hidup bagi suku Manggarai. Itulah makna yang sebenarnya; sehingga mengarah pada kekerasan hukum atau yang dapat dikaitkan dengan kekerasan hukum itu sama sekali tidak ada." Translate: "From the point of view about violence in Caci, according to the Manggarai people, if you look at it from two points of view. The first is from a legal perspective; of course, it will impact an act of violation because there is physical violence. If we look at it from a legal perspective, this is a violation. The violence is eliminated. Caci is more directed to physical violence. It is part of a form of mental forging, unique forging to be more mature, more established, stronger, and more resilient in facing various challenges or life problems for the Manggarai tribe. That's the real meaning; so that it leads to legal violence or which can be associated with legal violence does not exist at all." Based on the information conveyed by the traditional leaders, Caci's view that contains elements of violence is indeed accurate. It can be said to be a form of violation of the law. However, he explained in detail in simple language that in the view of the people of the Manggarai tribe, what has become a tradition will still be preserved because tradition is still a tradition that contains messages of life conveyed through Caci. In other words, the art of Caci dance is an intermediary symbol to get advice from the community. Others about the meaning of life. What is explained by the interviewee is clear, that Caci's phenomenon as a dangerous art because it contains physical violence can't be summed up. Because actually, Caci has a deep meaning for the Manggarai tribe, injury due to being hit is considered a risk borne by the players; that's why Caci players are mentally prepared and physically healthy.
From the results of the interview, the meaning of Caci is obtained to solve the perspective of violence in the Caci tradition; 1. The philosophy of Caci as the value of struggle and expression; Physical injuries that occur in the Caci dance are not included in the form of violations of rights and laws but as a form of sacrifice. Physical violence in Caci has a positive meaning that contains the value of life for the Manggarai community. This life requires struggle, hard work, and realizing that every achievement in life is passed with efforts that have consequences for good and bad things. The people of Manggarai are not afraid to watch or play Caci. The injuries and other physical injuries trigger the spirit of sportsmanship and courage. After the Caci is held, there is no grudge between the players. In addition, what is reflected in the Caci is a form of expression and awareness of the Manggarai tribe that this life is under the auspices of the creator God.
2. The function of Caci as a ritual; leads to human relationship with God Almighty, Caci as an intermediary to communicate with God as a form of respect, praise, and gratitude for life. Putting God above everything is expressed by the term Mori bate jari agu dedek tana wan awang eta, which means God who created the heavens and the earth.
3. The social function of Caci; The people of Manggarai are aware that apart from being individual human beings, they are also social beings who need other people, there is a value of togetherness, this is indicated by the Caci procession that involves many people, and the cohesiveness of the community to unite.

Discussion
In this case study, I will use several theoretical references to search for themes appropriate to this case study about Caci and to answer the research questions "How the value of Caci reduces the perspective of Violence in Caci perceived by the audience". I will use the structuration theory, which is a theory that rejects the dualism (contradictory) proposed by Anthony Giddens (1998).
In connection with Anthony Giddens' theory (1998), namely "The Third Way," he revealed that the structuration concept created has two keywords: structure and agency. The structural theory emphasizes that the relationship between actors and actions is not a dualism but a duality. Giddens stated that this social practice should be the main object in the study of social science. The duality lies in the fact that the structure (guidelines) that are the principles in practice in various places and times result from repeated individual actions. Giddens later called this schemata structure.
According to this theory, the structure has several properties, namely empowering, where this trait allows the formation of social practices for individuals. The objectivity Structure proposed by Gidden is attached to social action and practice. The nature of the structure is to overcome time and space (timeless and placeless) and virtual, so the structure must be applied to various situations and conditions. According to Giddens (1998), the structure in structuration theory has three principles; the first is the structure of marking or significance (significance), which involves symbols, meanings, mentions, and discourses. The second is the structure of domination, which includes control over people and goods. The third is legitimacy which concerns normative regulations, which are revealed in the legal system. in further explanation, the structure is related to the following: The design is structured properties that bind space and time in social systems. These traits may be the same social practice seen as lasting beyond the space-time span, which lends it to it in a systemic form. The structure is the valid order of transformative relations, which means a social system because social practices that reproduce do not have a structure but rather show the structural properties and existence of that structure as the presence of space and time, only in its depiction as in social practices. And as a memory that finds direction in the recognizable behavior of human agents.
Based on the theory put forward by Anthony Giddens (1998), I understand that the Caci tradition is an art that is structured because it is bound by space and time, as a cultural heritage that is maintained until it becomes a social practice of the Manggarai community, in an extended period. Based on the description of the theory, it can be explained that Caci was born as a guide that binds the community, which is carried out repeatedly from generation to generation and continuously.
In line with the explanation above, in Kuntowijoyo's view in Tatik Atiyatul Mufiroh's (2019), it can be explained that culture is "the work of human creativity with the power of the soul (mind, will, intuition, imagination) and body that expresses itself in different lives and human livelihoods in response to all challenges, demands, and impulses from human beings towards the realization of happiness, and welfare (spiritual and material) of human beings, both individuals and communities as well as individuals in society. The formation of a social structure is a project in which there is a process, and the process is based on a will which also happens in the Caci tradition. Caci is not an art that has emerged and become a great tradition today, but Caci is a work created by the ancestors. Caci has spiritual power because it contains high moral values and is materially responsible for implementing Caci as a ritual. Caci was born and sourced from a community formed together and accepted as an inheritance by the older generation to the younger generation as successors.
Another opinion was expressed by Widjaja (1986) in Ninla E. Falabiba (2019) regarding conservation as an activity carried out continuously, directed, and integrated to realize specific goals that reflect the existence of something permanent and eternal. Refers to the definition above, preserving is an effort to keep it as it is. Sustainability cannot stand alone because it is always paired with development, in this case, survival. From this explanation, it is clear how the Manggarai tribe respects the cultural heritage of their ancestors by observing parts to care for and keep it strong, preserved indefinitely so that the meaning contained in the Caci does not fade or even disappear.
As for another opinion, Koentjaraningrat (1994), from the point of view of cultural values, this value consists of conceptions that live in the minds of the community's citizens regarding things that they consider very noble. The value system in a society is used as an orientation and reference in action. Therefore, a person's cultural values influence him in determining the available alternatives, methods, tools, and manufacturing goals. In line with Sumaatmadja (2013), in the development, development, and application of culture in life, the values inherent in society that regulate harmony, harmony, and balance also develop. These values are conceptualized as cultural values.
From these two opinions, the researcher concludes that the Caci dance is not just an ordinary performing art in general. Still, Caci has a meaning, and the moral message is conveyed to the local community. Great work, which deserves to be protected. The value of Caci is incarnated in various spaces of local people's lives. With the intention that values are very influential on human behavior, both individually and in community groups, regarding all aspects of life, both bad and right and wrong. According to Prayanto Widyo Harsanto (2010), it is the cultural system that underlies and influences humans the most. Every community group, no matter how small and simple, has its own culture. Being cultured is not just having but taking part in culture. Even though the message that wants to go through the art of dance like this Caci can change its meaning because it is seen from different perspectives, this is where the role of communication as expressed by Liliweri (2002) in Prayanto Widyo Harsanto (2010) that reading the meaning of connotation is significant-determined by the cultural factors of the audience.
In addition to cultural factors, understanding the importance of messages in images also depends on the purpose and context, so it can be concluded that the success of communication ultimately relies on the effectiveness of communication, namely the extent to which audiences give the same meaning to the message conveyed. For this reason, the cultural background of the target audience will determine the effectiveness of communication. Therefore, understanding the target audience's culture is an essential prerequisite for successful communication. The meaning of the insults can be conveyed and not seen as a form of cultural violence.
Based on the description above, I use Anthony Giddens' theory (1998) as a fundamental basis in answering the research question, "How can the value and function of abuse change the perspective of abuse as a practice of violence in culture."

Conclusions
As we can see from the above explanation based on the data source and from a source person, we could draw at least four conclusions for this case study of Caci: First, the Caci show is a cultural heritage from the ancestors that are still well preserved. Caci still maintains the authenticity of the inherited art, as explained on Paman Channel's YouTube channel entitled "Sejarah Manggarai dan Budaya Caci" that Caci is not explicitly taught to the sons of Manggarai, it was purely self-motivated, and before following the Caci they had understood the consequences, such as minor injuries or serious injuries. There is no element of coercion in following insults but instead driven by one's intentions.
Second, Caci does not have written game rules, but all things in the Caci game are inherited orally. Still, before participating in Caci, the players are equipped with knowledge from traditional leaders to avoid injury and play Caci correctly so that no party is harmed. In this case, the Caci are directly supervised by conventional leaders to prevent cheating and revenge between players.
Third, Caci is not a show to judge wins and losses. The dance of Caci does not refer to the final result of who wins and loses Caci refers to the value of togetherness and contains a moral message of life to the Manggarai tribe. Through Caci, we see the meaning of the struggle of life; winning and losing are not essential. Still, sportsmanship in Caci means that a mighty man always solves problems in the proper arena. Injury and suffering are expected as a form of consequence that must be accepted; thus, it is not considered a violation of human rights or the law.
Last one, Caci as a form of gratitude to God the creator and brotherhood, for the people of Manggarai God above all, for that as a form of respect to the Almighty through this Caci, expressed gratitude for life, through traditional songs and expressions of Manggarai people, other than as an expression Caci's appreciation also describes the social life of the Manggarai tribe. They depend on each other, and as evidenced by the existence of Caci, the community can be united in various series of traditional ceremonies, including Caci. In the Caci, some serve as attackers and challengers, but that is only in the Caci arena; outside the arena, they are still brothers as a whole.