Role of indigenous knowledge in traditional farming system on natural resources management Wahyudi David, Nayu N Widianingsih, Anwar Kasim, Angelika Ploeger Faculty of Agricultural Technology Andalas University, Indonesia, contact person:
[email protected] Faculty of Life Science, Copenhagen University, Denmark:
[email protected] Faculty of Agricultural Technology, Andalas University, Indonesia:
[email protected] Faculty of Organic Agriculture, Kassel University, Germany:
[email protected]
Abstract The objective of this paper is to describe the dynamics of indigenous knowledge (IK) in traditional farming system and to detect the contribution of indigenous knowledge for sustainable development in West Sumatera Indonesia. The method includes survey role of IK on traditional farming system (TFS) and food security. A participatory rural appraisal (PRA) approach was used in research site; every field technique was carried out together with local stakeholder. The data was coded and classified into several groups and clustered by using MAXQDA 10. The result showed, that the role of IK on TFS is positively supporting food security, evidence showed that the site which still practising IK tend to have the highest biodiversity related to food ingredient-. Furthermore, understanding of local wisdom is needed as the basis for local food security policy to avoid contra productive relationship between local policy and managing local natural resources.
Key words: traditional farming system, natural resources management, agro-ecology
Introduction Indigenous knowledge is a product of the adaptation of farming practices to the local environment, creating unique indigenous farming practices and food culture. Indigenous food cultures in Indonesia are usually rich in biodiversity, creating a demand for biodiversity agricultural products. Therefore, if the demand for these food cultures can be sustained, the agricultural biodiversity can also be preserved for generations to come, subsequently supporting food security. The diversity in ethnic, species and topography has become the basis of Indonesian traditional farming for hundreds of years. According to Altieri (2001) traditional farming systems are based on bio-diversity where genetic diversity is a key component to manage risk and reliance on agro-chemical. One of the most important features of traditional farming system is their high degree of biodiversity (Altieri, 2003) which will
also contribute in preventing the erosion of genetic resources. Moreover, a farming system provides a lifestyle that binds a household together and subsequently leads to passing of family heritages to future generation’s trough inheritance of the farm (Edward, 1993). On the other hand, the national policy tries to increase annual agricultural production to support the national food security by means of agricultural industrialisation leading to deforestation by opening new lands in several places, putting local diversity under potential erosion, depletion and degradation. According to Brown (2007) one of the indicators in managing genetic diversity in situ is the protection of the traditional knowledge. Furthermore, he explains that genetic diversity is important in providing adaptation to environmental changes and extremes and providing the natural variation for the future. Biodiversity is one of the requirements to enrich the nutritional intake in household level in order to increase food security. Indigenous knowledge was a product of the adaptation of farming practises to the local environment, creating unique indigenous farming practices. Indigenous traditional farming system in Indonesia is usually rich in biodiversity, creating a demand for biodiversity-rich agricultural products. Therefore if the demand traditional farming practices can be sustained, the agricultural biodiversity can also be preserved for generations to come, subsequently supporting food security. This study describes the role of indigenous knowledge in traditional farming system on natural resources management. Methodology The research was located in Nagari Padang Laweh Malalo (NPLM) West Sumatera Indonesia. The primary data was collected from June until September 2009 - June 2010. The materials were; map of area, list of name, questionnaires, voices recorder, note book, and digital camera. The sampling method was snowball sampling and conveniences. Data was collected by using Participatory Rural Appraisal (PRA) method, which is also combining with in depth interview, life history, survey, pictures, mapping, and expert interview. Data was analyzed by performing MAXQDA Version 10, F4 audio analysis software. Result According to observations there is a meeting among farmers before cultivation begins. The meeting is to discuss when, each peaces of land is to be cultivated or harvested, and to whom the work should designated. There is a share system in NPLM which is depends on the processing stages: manyiang, malambuik and transport. For example in 100 sukek rice (from
harvest) (1 sukek equals to 4 liters rice) the wages of workers is 12 sukek. Normally harvest one family will get up to 3000 sukek. Topographically these location experiences cloudy conditions daily, the winds come from the top of the hill, north east of the NPLM. Interestingly, there is not enough rainfall even though data shows an annual rainfall is 4761.90 mm (2007), the rain largely fall behind the hill. The people describe this phenomenon as “shadow of the rain area” . Despite this high annual rain fall, the particular valley where they live does not benefit because the topography diversity water flow into adjacent regions. However, there are also some advantages to this local micro-climate. The dry wind blowing from the top hill creates conditions in which pests and plant diseases cannot survive. This seasonal and predictable phenomenon provides a dependable and ecological plant protection strategy. In certain area there are also many larger destructive plant pests such as mice, monkeys, and rice bugs (Leptocorisa oratorius Fabriclus). Farmers use traditional plant. protection methods to reduce these pests. For rats, monkeys, these methods include hunting or trapping. For the rice bug, farmers will burn the common lake-growing plant, Jariamun (Potamogeton. malaianus miq), in the middle of the field rice like a torch, thus driving this pest from the farm. But in contrast to that, P malaianus Miq is actually a macrophyte which help the lake as they act to stabilize sediments, absorb nitrogen and phosphorus both from over lying water and sediments, and at the same time provide habitat for Piscivorous fish (Orth and Van Montfrans. 1984: Søndergaard et al., 1996). The crop rotation is based on tahun gadang; rice planted as monoculture, with no intercropping occurring (14 months with 3 times the rice harvest) can be seen in table 1. The rice is stored in goni (fibber sacks) whereas Rangkiang and kapuak (rice storage) are no longer being used for storage because of they are now sold directly from the field, since farmers do not want to pay additional. transportation costs from the field to their house. As part spiritual activities and beliefs, they still practice a procession of doa tolak bala (prayer). It is performed at night around their fields with the hope that they do not experience crop failure, pests, or plant diseases. They believe that the success of their harvest is possible only through divine intervention. This traditional ritual is still performed by some people, and not by others. In last 5 years, organic agriculture has begun to develop. The symptom of pesticide resistance in insect population was increasing; the soil was damaged, and the cost of production was high. Farmers began to reduce or eliminate fertilizer usage inspite of active
promotion from fertilizer companies. Farmers who tended to use conventional fertilizer products became dependent on this input. According to investigation; farmers think that organic farming system takes a lot of time, a lot of energy, and are generally a hassle. Seed companies takes advantage of this sentiment by offering cheap seeds and seasonal credit programmes, includes fertilizer designated for that seed. Most farmers would rather choose to use seed from companies compared to following organic farming systems. Local awareness of the scarce water conditions has allowed the people of NPLM to face this challenge with wisdom. “aia adat” (water resources controlled and regulated by custom) is one of their strategies to distribute the water. The general rule is that irrigation will flow from 6 pm – 6 am regularly to all farm land, but the rule wills ammended when rains occur. Alternatively, water resources can be used during the day from other sources, such as creeks, without special supervision. The traditional irrigation systems are strictly managed by ninik mamak68, which directly appointed "kapalo banda" (which regulates water sharing during the night – irrigation). Aia adat is used only for paddy cultivation, with accordance to the quota; if there is a violation of the rule, customary sanctions are used to punish the guilty parties. Seeds are provided by the local government to groups of farmers (kelompok tani SAKATO). Farmers prefer to prepare the seed themselves; feeling it is more suitable for the land. The method uses a salt water mixture, in which the concentration is gradually increased until it can support the flotation of a chicken egg. The best seeds are then selected by submerging all into water, after a short period; the most virile seeds will sink and thus be chosen as for cultivation. This is the way the farmers select their seed. Table 2 shows that only some of the spices being used are actually being cultivated in the surrounding area. Many are imported from outside. Some spices have to be purchased such as; onion (Allium cepa), ginger (Zingiber officinale), cloves (Syzygium aromaticum), potato (Solanum tuberosum), shrimp paste, cooking oil, salt, and sugar. They normally buy the spices at the traditional market in malalo every Tuesday; they purchase a stock for a week. While leaves of lemongrass (cymbopogon), galangal (Alpinia galangal), turmeric (Curcuma longa), chilli (Capsicum annuum), ruku-ruku leaf (Ocinum sanctum L), and cinnamon (Cinnamom verum), and lemon leaves, bay leaves several types of vegetables such as: cassava leaf, kale leaf, spinach they got from the fields and plant fence deliberately cultivated in their respective backyard. Discussions There is awareness in NPLM of scarcity among local people because of they are realizing that their topography has less water resources; therefore they are more preparing for
any possibility. The water sources owned by the society in NPLM and surrounding NPLM come from the hills above their farmland. The spring used for irrigation of rice fields, it also used for household activity. There are at least 20 springs that became the base of life in NPLM. Some of them merged to form an alliance, forming a larger flow. The water resources are: Aia Situngka Banang, Sungai Baliang, Bigau, Aia Batuang, Batu Hampa, Aia Ubunubun, Sungai Rak Ilia, Batang Lasia, Muaro Buluah, Aia Lalu, Pincuran Lubuk, Siku Banda, Sawah Jambak, Sungai Pakak, Aia Sawah Dukik, Umpia (which is used as a source of drinking water in clean water program). When the dry season comes, most of them became dry and make crops failure. Topographically this location generate the daily cloudy. The winds come from the top of the hill and north east of the NPLM. But, interestingly rain is not poured even though the data from surround area shows the rainfall is 4761.90 mm. Therefore, people in this area say that this phenomenon is “shadow of the rain area”. They learn that, their place would not get enough rain for a year. The other potential based on topographic is dry wind blowing from the top hill makes insects and plant diseases cannot survived, even almost of them saying that it is the good effect of the shadow of the rain. The topographic generates the wind blow from the top hill with lower humidity and hot temperature. However, in certain conditions there are many destructive plant pests such as mice, monkeys, rice bug (Leptocorisa oratorius Fabriclus). Recently, pest is coming because illegal longing on the top hill. To protect their land, farmer uses only traditional methods to reduce pests such as hunting rats (for rats and monkeys) and combustion Jariamun is placed in the middle of rice fields (like a torch) and expel Leptocorisa oratorius Fabriclus. The crop rotation is also one of solution to minimize the pest and disease. The crop rotation is base on tahun gadang; it means that if big year there is paddy growth and small year without paddy growth. For paddy cultivation is technically takes 14 months can make 3 times the rice harvest. The determination is not the same in planting schedule but depending on the calculation of a mutually agreed upon during the year. In tahun gadang, all in unison to growth rice without any other crop in between. Farmers normally sell their paddies directly on field after harvest even though not popular and banned by culture. Lately, the culture has become flexible because they need money to make them secure. In the 1970’s, rice became a cash crop, stimulating farmers to sell, rather than save, their crops. This degrades traditional farming systems that are based on local wisdom. The similar study at the same site was done by David (2011) show the evidences of interaction indigenous knowledge and traditional farming system could protect biodiversity
but in other hand the lower competitiveness of traditional farming system and degradation of indigenous knowledge resulted in low agriculture income and forced farmer to change their food culture and become potentially food insecurity. Conclusions Indigenous knowledge still plays an important role in traditional farming in the Minangkabau`s culture (West Sumatera), thus supporting local food security. The NPLM case is an excellent example of a community which is still practicing indigenous knowledge, and has higher food crop biodiversity. The potential food insecurity is not primarily due to decreasing yields, but more so because of the uncertainty of market prices. To protect biodiversity and ensure the in situ management of natural resources, an adequate farmer’s income is required. Acknowledgement We would like to thank to all people in Nagari Padang Laweh Malalo for their participation and contributions. We would like to thank to Ministry of Education Republic of Indonesia, DAAD, and Kassel University for funding this research. References Altieri, M. 2001. Traditional agriculture. Encyclopaedia of biodiversity, p109-118. Altieri, M. 2003. The socio-cultural and food security impacts of genetic pollution via transgenic crops of traditional varieties in Latin American centre of peasant agriculture. Bulletin of science technology society, p 350-359. Backwell, A and Colmenar, R. 1999. Transforming policy through local wisdom. Feature 31, p.487-497. Brown, A.H.D and Hodgkin, T. 2007. Measuring, managing and maintaining genetic diversity: In Managing biodiversity in agriculture. (Ed) Jarvis, D. I Et al. Colombia University press. NY David, W. 2011. Impact of socio-ecology on local food security and food culture. 2 nd Annual Indonesian Scholar, Taichung, Taiwan. Edward, C.A., T.L Grove, R.R Harwood., C.J. Pierce Colfer. 1993. The role of agroecology and integerated farming system in agriculture sustainability. Agriculture, ecosystem and environment. Vol 46 p.99-121. Sillitoe, Paul and Bicker, Alan. 2004. Introduction: Hunting for theory, gathering ideology in Development and local knowledge: new approach to issues in natural resources management, conservation and agriculture, Bicker, Alan et.al (ed). Oxon, UK. P. 1-30.
Table 1. Crops rotation on NPLM Months Paddy (Oriza sativa)
January February March April May June July August September October November December
Crops Peanuts (Arachis hypogaea)
Corn (Zea mays L.)
Planting Harvest
Land preparation Planting Growth /Harvest
Planting Harvest Land preparation
Harvest
Land preparation
Table 2 Biodiversity in NPLM
Main crops (3)
Vegetables (3)
Paddy (Oryza Sativa) Cassava (Manihot utilisima) Sweet potato (Ipomea batatas L)
Spinach (Amarathus spp) Cassava leaf (Manihot utilisima) Kale (Brassica oleacera)
Spices (12)
Fruits and other crops (19)
Nutmeg (Myristica fragrans) Vanilla (Vanilla planifolia) Clove (syzygium aromaticum) Candle nut (Alleuretus molucanna) Cardamom (Amomum comppactum) Ruku ruku (Ocinum sanctum L) Lemongrass (Cymbopogon) Galangal (Alpinia galangal) Turmeric (Curcuma longa) Chilli (Capsicum annuum) Cinnamon (Cinnamom verum) Lemon leaves (Citrus Limon)
Coffee (Cofea arabica) Coconuts (Cocos nucifera) Cacao (Theobroma cacao) Kapok (Caeba petandra) Areca nut (Areca catechu) Sugar palm (Arenga pinata) Sawo (Manilkara zapota) Rambutan (Naphelium lappaceum) Durian (Durio L) Purple mangosteen(Garcinia mangostana L) Avocado( Persea americana) Orange (Citrus sinensis) Banana (Musa paradisiace) Papaya (Carica papaya L) Kuweni (Mangifera odorata) Bell fruit (Syzygium aqueum) Guava (Psidium guajava L) Pomegranate (Punica granatum) Sugar apple (Annona squamosa)
