Kategori: Pengelolaan Pengetahuan

Kesejahteraan Lahir Batin: Sistem Pangan dan Dampaknya Bagi Kita

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Pangan liar Masyarakat Adat Kasepuhan

Pangan merupakan segala sesuatu yang berasal dari sumber hayati produk pertanian, perkebunan, kehutanan, perikanan, peternakan, perairan dan air, baik yang diolah maupun tidak diolah yang diperuntukkan sebagai makanan dan minuman bagi konsumsi manusia, termasuk bahan tambahan pangan, bahan baku pangan, dan bahan lainnya yang digunakan dalam proses penyiapan, pengolahan, dan/atau pembuatan makanan dan minuman (UU No. 18 Tahun 2012 tentang Pangan).

Kehidupan manusia tak akan pernah bisa lepas dari pangan, yang merupakan kebutuhan dasar manusia yang bersifat primer. Berdasarkan wawancara dengan Said Abdullah (Ayip), Koordinator Nasional KRKP (Koalisi Rakyat untuk Kedaulatan Pangan), perkembangan sistem pangan dipengaruhi dan dibentuk dari perkembangan sistem kapitalisme dunia, dan hal ini bersifat resiprokal. Hal tersebut lah yang kemudian memunculkan adanya penguasaan pangan dunia yang dikategorikan dalam tiga periode. Periode awal atau disebut dengan periode kolonialisme terjadi sebelum tahun 1930. Pada periode ini, dengan membawa politik Gold, Glory, Gospel, negara-negara Eropa menjelajah dunia untuk mencari bahan pangan ke bumi bagian selatan. Bahan pangan yang didapat dikuasai dan dikelola penuh oleh negara, bertujuan untuk menghidupkan industri pengelolaan pangan yang mereka miliki. Cara ini dilakukan dengan memperluas industri produksi pangan di negara koloninya, dengan menjadikannya sebagai lumbung pangan. Peristiwa ini kemudian berkembang menjadi industrialisasi pertanian dan bertahan hingga sebelum perang dunia kedua meletus.

Setelah perang dunia pecah, dimulailah periode kedua dengan penguasaan pangan berpindah dari Eropa ke Amerika. Dalam periode ini, Amerika memiliki peran besar untuk membentuk industrialisasi pangan dunia dengan memanfaatkan negara-negara bekas jajahan bangsa Eropa. Salah satu yang dihasilkan dalam periode ini adalah dimulainya penyeragaman jenis pangan dengan membawa jargon “Ketahanan Pangan”. Negara bersama dengan perusahaan mulai menyeragamkan benih, cara pengolahan, dan alat yang digunakan untuk mengolah pangan. Industrialisasi pangan dunia ini kemudian berdampak pada petani yang tidak bisa mandiri untuk mengembangkan varietas yang dimilikinya dengan alasan produknya tidak akan laku di pasaran karena berbeda dengan varietas yang umum dipasarkan. Di konteks Indonesia, beras dijadikan komoditi utama sebagai bahan pangan pokok, mengantikan beberapa bahan pangan seperti jagung, sorgum, sagu, dan beberapa lainnya. Penyeragaman ini, perlahan tapi pasti, berpotensi menimbulkan degradasi sumber daya genetik dalam konteks benih. Dari yang awalnya terdapat berbagai macam benih untuk satu jenis bahan pangan, pada akhirnya hanya akan menyisakan beberapa macam benih saja.

Dari periode kedua ini, industrialisasi pangan semakin berkembang dan mendorong berbagai korporasi untuk secara penuh memonopoli sistem pangan. Era ini dikategorikan sebagai periode ketiga yang berlangsung mulai dari tahun 1980 hingga sekarang. Berbagai macam produk pangan, mulai dari benih, peralatan, hingga produk olahan, yang dikelola oleh korporasi atau perusahaan sudah merambah ke berbagai belahan dunia. Fenomena ini semakin menjadikan masyarakat “menikmati” keseragaman pangan yang dilakukan oleh perusahaan. Contoh nyata yang bisa dilihat adalah maraknya produk olahan gandum, mulai dari produk roti, biskuit, maupun olahan-olahan di restoran cepat saji, yang sudah merambah berbagai lapisan masyarakat di Indonesia. Fenomena ini perlahan bisa menjadi ancaman bagi ketahanan dan kedaulatan pangan lokal Indonesia. Beberapa varietas benih pangan lokal pun terancam punah karena tidak lagi ditanam akibat penyeragaman ini. Belum lagi serbuan produk pangan impor lainnya, dan beberapa produk dengan rekayasa genetika yang dinilai lebih menarik dan lebih unggul daripada produk pangan lokal. Padahal, jika dilihat lebih dalam, produk pangan lokal Indonesia jauh sangat beragam macamnya dan bisa saling menggantikan apabila pangan yang biasa kita olah/makan sedang terbatas ketersediaannya. Selain berdampak pada benih, penyeragaman ini juga berpotensi menghilangkan pengetahuan dan teknologi terkait jenis dan sistem pangan lokal. Hal ini diakibatkan karena monopoli perusahaan dalam menentukan produk pangan yang dikonsumsi masyarakat.

 

Pangan liar Masyarakat Adat Kasepuhan

Berangkat dari fenomena-fenomena di atas, istilah kedaulatan pangan muncul untuk mendorong sistem pangan agar bisa mandiri, dengan memanfaatkan keanekaragaman hayati yang dimiliki masing-masing daerah agar tidak bergantung pada monopoli sistem pangan yang dilakukan korporasi. Kedaulatan pangan berfokus pada hak dan menjadikan petani sebagai subjek yang memiliki kuasa untuk menentukan produk pangan apa yang akan ia kembangkan. Tujuan dari kedaulatan pangan bukan untuk meningkatkan produksi pangan, akan tetapi untuk meningkatkan kualitas dan derajat hidup masyarakat, terutama petani dan masyarakat pedesaan. Dalam konteks Indonesia sendiri, menurut Ayip, kedaulatan pangan belum berjalan sesuai dengan yang diharapkan. Indonesia masih menganut paradigma ketahanan pangan. Produsen pangan masih mengikuti pasar untuk menentukan apa yang akan mereka produksi dan masih mengejar tingkat produksi pangan. Untuk menyukseskan kedaulatan pangan di Indonesia, dibutuhkan sinergi dari banyak pihak dan harus dikerjakan secara paralel. Dari sisi pemerintah, karena kedaulatan pangan sudah tercantum di Undang-undang, kebijakan dan program terkait pangan yang dikeluarkan harus sesuai dengan filsofi dasar dari kedaulatan pangan. Pendekatan lain yang dapat dilakukan adalah mendorong anak-anak muda, rural maupun urban, untuk turut mengawal kebijakan terkait kedaulatan pangan ini. Selain itu, dapat pula dengan membangun model dalam skala kecil, yaitu edukasi dan penguatan literasi terkait pangan di tingkat masyarakat konsumen, baik di desa maupun di kota. Upaya kedaulatan pangan ini dapat pula dimasukkan dalam program pembangunan desa untuk penguatan program pangan desa. Pun tingkat keluarga dapat berpartisipasi untuk menyukseskan kedaulatan pangan negara dengan mulai berani untuk menentukan apa yang akan mereka konsumsi dan tidak terbawa arus penyeragaman pangan.

Pembahasan mengenai sistem pangan ini merupakan bagian dari serial podcast Kesejahteraan Lahir Batin – Sistem Pangan Hari Ini dan Dampaknya Bagi Kita. Melihat pembangunan saat ini yang  hanya fokus pada ekonomi, dengan lebih memilih impor dan menciptakan pasar bebas yang tanpa disadari merugikan produsen pangan, seperti petani, nelayan, dan lainnya. Urusan pangan bukan hanya urusan dari mulut hingga perut. Akan tetapi, urusan pangan terkait pula dengan kehidupan anak-cucu untuk kesejahteraan lahir batin bangsa dan negara di masa depan.

Dengarkan informasi lengkapnya di sini.

Penulis: Ajeng Lestari Midi

Editor: Siti Marfu’ah

Rencana Aksi Ibu-ibu, Kelompok PKK dan Kader Posyandu Kasepuhan Cibarani dalam Perbaikan Gizi Keluarga

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Tetet…tetet…tetettt Tetet…tetet…tetetttttt, sayuuuuurr, sayuuuuurrr”! Begitulah bunyi dan teriakan tukang sayur saling bersahut-sahutan di kampung.

Suara khas klakson motor yang disertai teriakan tukang sayur hampir setiap pagi mengisi nuansa perkampungan di Kasepuhan Cibarani, Kecamatan Cirinten di Kabupaten Lebak, Banten. Bermula dari suara klakson motor itu pula penyebutan masyarakat terhadap tukang sayur keliling dengan istilah tetetet.

Bagi tukang sayur, ada rute yang sudah biasa dilalui berikut titik-titik yang menjadi tempat mangkal mereka. Setelah tukang sayur berhenti dan memarkirkan motor, umumnya ibu-ibu datang berkerubung, membentuk formasi setengah lingkaran. Berdasarkan pengamatan, selain belanja bawang-bawangan, tomat dan cabe, sayur segar juga menjadi incaran. Jumlah dan variasi belanjaan tentu saja disesuaikan juga dengan kondisi keuangan masing-masing orang.

Menyaksikan peristiwa ini berulang terjadi pada ruang dan waktu yang berbeda, sama halnya berdiri di ruang ambiguitas. Pasalnya, akses pada lahan subur cukup terbuka dan apabila dimanfaatkan, lahan tersebut dapat digunakan untuk memproduksi sebagian bahan pangan yang biasanya mereka beli dari tetetet.

   

Berangkat dari kegelisahan ini pada tanggal 30 Juni 2021 pendamping kelompok dari RMI mencoba mengajak ibu-ibu masyarakat Kasepuhan Cibarani, Kelompok PKK serta Kader Posyandu untuk berdiskusi. Tujuannya adalah untuk menggali hal-hal yang bisa dilakukan bersama untuk menekan pengeluaran belanja resiko dapur (istilah lokal untuk sembako).

Bak gayung bersambut, dari masyarakat sendiri kemudian muncul gagasan mengenai perlunya mengelola kebun pekarangan secara kelompok. Selain untuk tujuan mengurangi pengeluaran belanja resiko dapur, kebun pekarangan juga akan difungsikan sebagai cadangan pangan dan pemenuhan gizi keluarga. Pemenuhan gizi keluarga ini penting mengingat adanya catatan dari Dinas Kesehatan Kabupaten Lebak merilis data mengenai angka gizi buruk (stunting) dimana Kecamatan Cirinten menempati urutan teratas dengan balita gizi buruk dengan angka 11,0 persen.

Dari penjelasan Kader Posyandu Kasepuhan Cibarani, sejauh ini kegiatan kader yang umum dilakukan adalah melalui pelaksanaan Bulan Penimbangan Balita (BPB). Masih adanya kekurangan-kekurangan pada kegiatan fasilitasi peningkatan kapasitas para kader terkait langkah-langkah kongkrit menuju perbaikan gizi keluarga dan balita. Umumnya kegiatan pendukung hanya berupa bantuan-bantuan bagi ibu dan anak  seperti pemberian kacang-kacangan, telor dan susu. Namun, karena sifatnya sementara dan tidak rutin setiap hari, maka perlu solusi lain guna mengatasi permasalah seperti ini.

Narasi berbeda disampaikan Kelompok PKK, kelompok ini menyatakan pernah berkebun sekali dengan memanfaatkan bantuan dari Dinas Ketahanan Pangan Kabupaten. Bantuan benih berupa bibit palawija diberikan berbarengan dengan bantuan-bantuan lainnya, seperti pelatihan budidaya jamur dan budidaya lele. Hasil dari berkebun menurut penjelasan ibu-ibu PKK cukup berlimpah, dari saking banyaknya dijual dengan harga murah. Sebagai contoh timun dijual Rp.500 /kg, sementara jika membeli di tetetet bisa mencapai harga 4-5 ribu/kg.

Kiranya tujuan berkebun bagi masyarakat Kasepuhan Cibarani perlu untuk lebih diperdalam, melebihi  motivasi ekonomi semata. Kebutuhan gizi keluarga perlu lebih diutamakan terlebih dahulu, misalnya dengan menanam tanaman-tanaman yang dapat dikonsumsi pada skala rumah tangga. Selanjutnya barulah bila ada kelebihan produksi, maka produk dapat dilempar ke pasar untuk memperoleh keuntungan ekonomi.

Untuk merumuskan hal ini, maka diperlukan langkah –langkah perencanaan bersama antara masyarakat dan pendamping kelompok. Hal-hal yang perlu disepakati adalah seperti tata kelola lahan, pengaturan jenis-jenis tanaman yang disesuaikan dengan kalender musim, dan lainnya. Diskusi awal yang dilakukan pada bulan Juni ini merupakan awalan yang baik untuk membenahi konsep kemandirian pangan di Kasepuhan Cibarani.

Penulis : Abdul Waris

Editor: Indra N.H

Cross-Group Learning in Leadership Training

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Foto 1. KOMPAK, Pokdarwis Ciwaluh, and Relawan4Life involving Leadership Training(Amanda/RMI)

On Saturday and Sunday (28-29 November 2020), RMI held a leadership training in the Kasepuhan Pasir Eurih Indigenous People area, Sindanglaya Village, Sobang District, Lebak Regency, Banten Province. A total of 27 participants, consisting of 11 young women and 16 young men, learned together and linked it to a program that is being carried out in the location, namely planning edu-ecotourism.

The training was attended by KOMPAK Pasir Eurih (Komunitas Pemuda Adat Kasepuhan Pasir Eurih), and by groups outside the Kasepuhan area, such as Pokdarwis (Kelompok Sadar Wisata) from Ciwaluh Village and Relawan4Life. KOMPAK and Pokdarwis have experience in managing ecotourism programs while Relawan4Life has experience in managing environmental education activities. By joining these groups together in this training, the goal is that the learning process will be cross-grouped. This learning concept is often termed by RMI as a campus-village-community learning concept.

Evaluation and Gaining Inspiration

On the first day, the participants conducted an evaluation of the KOMPAK Follow-up Plan. This session was facilitated by Indra N.H. (from RMI) and participants from outside KOMPAK were asked to play the role of “investigators” to get as much information as possible about KOMPAK’s activities. This activity was arranged so that participants from Relawan4Life and Pokdarwis were informed of some of the plans that were made in advance.

The plans that have been made include: (1) Extracting data and documenting local knowledge, (2) Finding out and documenting local food, (3) Improvement of trekking paths, and (4) Extracting data and documenting medicinal plants. In order to discuss these plans, groups were formed based on the 4 themes above. The groups then discuss and present the results. Presentations made by participants outside KOMPAK. Discussions and presentations were conducted aimed at observing progress and obstacles in each activity, as well as to equate participants’ knowledge of the programs being compiled by KOMPAK.

Gambar 1. Evaluasi rencana program edu-ekowisata KOMPAK (Amanda/RMI)
 Photo 2. Evaluation process of KOMPAK’s edu-ecotourism program plans (Amanda/RMI)

In the afternoon and evening, it is Pokdarwis’ turn to share stories in developing an edu-ecotourism program at the foot of Mount Gede Pangrango. This session was made to resemble a talk show where Novia F. (from RMI) acted as the host of the event. A representative from Pokdarwis shared about the activities of the youth in Ciwaluh Village who has been active in organisations since 2009 until finally decided to develop village tourism. The focus of their story is not only on the success of getting additional income from nature tourism activities, but also on the challenges they have faced or are still facing today.

These challenges, for example, are in the form of changes in organizational formation, the need for regeneration in groups, the participation of young people and women, competition with groups outside the village in developing tourism, conflicts with national park managers for tourist sites and arable land, and plans to develop tourism without the assistance of village funds. Participants from Kasepuhan Pasir Eurih also did a lot of question and answer with Pokdarwis, especially about how to build edu-ecotourism independently.  

During the session, input from participants outside KOMPAK (Pokdarwis and Relawan4Life) was felt to be of benefit to KOMPAK. “We are convinced that what we have here can be developed and we have to do it,” said Maman Syahroni, a participant from KOMPAK.

Relawan4Life for example, expressed opinion that Kasepuhan Pasir Eurih is rich in traditional knowledge, culture and local wisdom. They argue that it is this strength that needs to be put forward in carrying out the edu-ecotourism program. For them, listening to stories about 40 local rice varieties in Kasepuhan or how the Kasepuhan people store rice in leuit (traditional rice barn), which can still be eaten 20 years old later is very “wow.”

“It is very interesting, if the culture here is developed into edu-ecotourism,” said Nuri Ikhwana, a participant from Relawan4Life who is also a student from the Bogor Agricultural Institute (IPB). This statement was confirmed by her other two friends.

For KOMPAK, inputs from groups outside their village helped them in making strategic decisions and is useful in the development of the edu-ecotourism program that is being developed.

That day’s program was concluded with a light discussion about KOMPAK programs that need to be completed or revised. In a chat conducted, it was agreed that the next day’s training will be carried out later in the day because there are a lot of people who do menandur (planting rice in reverse), as the activities carried out by the   pare gede farmers that follow tatali paranti karuhun (Kasepuhan customs).

For Pokdarwis and Relawan4Life, night time is used to evaluate the journey and the learning process. Each group shared their experiences and lessons learned in participating in the training or mingling with the community in the village. They said that living and interacting with the Kasepuhan Pasir Eurih Indigenous People made them learn a lot about the local wisdom of the community. Some of the words they considered to have just been discussed that night were pare gede (big rice), leuit (traditional rice barn), rukun tujuh (the stages of farming that follow customs), Kasepuhan (the name of indigenous groups in Banten and West Java), and others.

Organizational Principles and Cultural Documentation

The second day of training started at 10:00 am. It begins with playing a Zombie game for a team building process which can also be reflected on issues of leadership, personal initiative, and discipline. This game is also an opening activity for discussing leadership at the organizational level.

The next session is a session designed to provide knowledge and encouragement for participants to campaign for local culture using smartphones and the internet. The session entitled “Cultural Documentation and Campaigns to Build the Identity of Indigenous Peoples” was delivered online by Karlina Octaviany, a digital anthropologist and digital communication strategy specialist. Karlina said that if technological progress is not addressed wisely, it can damage the local wisdom of indigenous peoples.

“Together, the community must be aware that all things can have a bad impact, including the use of the internet. Now that is what we need to discuss and agreed on according to local custom. To what extent is the use of the internet become worrying and how to prevent it,” explained Karlina.

Photo 2.Cultural Documentation Session and Campaign to Build Indigenous Peoples Identity (Supriadi/RMI)

This session reminded Kasepuhan Pasir Eurih Indigenous Peoples that in the midst of an increasingly digitalized world, the internet and technological advances must be positioned as tools to empower communities and strengthen indigenous traditions. On this occasion the participants also asked about the technicalities of using smartphones and social media to reach the wider community and spread information about Kasepuhan customs.

After lunch session, the leadership training activity was continued with organizational material mixed in the form of the Toxic Swamp game. In this game all participants are asked to compete, cooperate, achieve game targets as well as strategize. This game lasts for about two hours and is carried out under a light rain. However, despite the rain, the participants maintained their enthusiasm for completing the game, just as they did back then, cooperate, be consistent, be creative and learn from mistakes to achieve short-term goals. The conditions and other obstacles in the game are indeed conditioned to generate reflections related to the program that is currently working on KOMPAK.

Even though the game of Toxic Swamp was quite tiring, the participants were still quite enthusiastic about participating in the last session, namely the deepening of organizational material associated with the Toxic Swamp game. This session is the final session as well as the closing of the activity. In this last session, the participants were asked to speak to express their opinions about the improvements that need to be done to achieve short-term and long-term targets in the edu-ecotourism program. By relating it to events that occur in the game, participants find it easier to see the connection between the parts in the organization.

Foto 3. Participants take part in the game “poison swamp” (Amanda/RMI)

The final step of the training is to draw up an agreement to finalize the details of the work including the team, time and how to do it.  RMI community organizer, Fauzan A. who accompanied the Kasepuhan Pasir Eurih Indigenous People stated that the revised follow up plan would be carried out again after the training, involving Marja as the KOMPAK coach. He himself admitted that he was happy with the Leadership Training activities that brought groups from outside the Kasepuhan area.

“We like to be visited by friends from outside. But here is what it is,” said Marja, a village elder as well as a KOMPAK coach. He hopes that the deadlocks that occur when thinking ‘alone’ can be resolved by having new friends.

Lessons learned by the three groups involved in this leadership training may vary for each group. However, small steps are always required to reach distant goals, as depicted in the game and in the post-game reflection discussions.

This Leadership Training activity is part of the ‘Being and Becoming Indigenous’ platform – a learning platform with indigenous youths which is held in three indigenous communities in two countries, namely Kasepuhan Pasir Eurih and Mollo in Indonesia (RMI and  Lakoat Kujawas ) and Dumagat-Remontado in the Philippines (AFA  and PAKISAMA).

Author: Indra N. Hatasura

Translated by: Alfina Khairunnisa

Indigenous Peoples Community of Cibarani and Their Potentials

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Kasepuhan Cibarani Indigenous Peoples are indigenous peoples who live in the administrative area of ​​Cibarani Village, Cirinten District, Lebak, Banten. According to the current village head and customary head, Dulhani, the first pupuhu or ancestor of Kasepuhan was Ama Haji Dul Patah. They had lived in their wewengkon (customary territory) long before the Dutch colonial era.

The customary territory of Kasepuhan Cibarani covers almost the entire Cibarani Village which consists of 10 villages with an area of ​​approximately 1,200 hectares. Kasepuhan Cibarani Indigenous Peoples are descended from Parung Kujang, a pancer (center, parent group) in the Kasepuhan.

Generally, the Cibarani people are engaged in agriculture. Every day, they cultivate rice fields and gardens. This routine is carried out from morning to evening, except Friday and Tuesday due to taboos in Kasepuhan Cibarani. 

On November 5, 2018, the customary head of Kasepuhan Cibarani Indigenous Peoples, Abah Dulhani, directly submitted the Kasepuhan Cibarani Customary Forest application to the Minister of Environment and Forestry, Siti Nurbaya in Manggala Wanabakti, Jakarta. Part of the customary area proposed to become Customary Forest is a forest area that functions as Production Forest and is held by Perum Perhutani.

Furthermore, on July 31, 2019, the Kasepuhan Cibarani Customary Forest Verification and Validation Team carried out the verification and validation process of the subject and object of submitting Customary Forest simultaneously in three locations: (1) Kasepuhan Cibarani Multipurpose Center, (2) Border between Cibarani and Baduy in Sukawaris Village, and (3) Mount Liman Block in Pasir Sempur Village. 

Economic Potential and Natural Resources

Cultivating rice fields is a primary activity for the Kasepuhan Cibarani Indigenous Peoples. Kasepuhan Cibarani Indigenous Peoples usually grow rice and harvest it twice a year. The seed varieties that are used are various types of local seeds called pare gede. There are about 20 varieties recorded that are still stored in leuit (traditional barn). Generally, the community use cereh apel seeds which take 4-5 months to harvest. The rice harvest is not traded, but only for the community’s consumption and stored in the leuit (traditional barn). This activity is also a form of the food sovereignty system initiated by the Kasepuhan ancestors.

To get cash, the community trades plantation products such as palm sugar, chocolate, cloves, coffee, rindu, petai, jengkol and seasonal fruits. In addition, the community also works as daily and/or weekly farm laborers, timber transporters and seasonal harvest workers. The distribution of the livelihoods sources of Kasepuhan Cibarani Indigenous Peoples from the agricultural sector can be divided into daily, weekly, monthly and annually.

Income that is included in the daily source of livelihoods, among others, farm labour and the sale of palm sugar. Whereas income that is classified as a weekly source of livelihood, namely farm laborers and harvest laborers, bananas, picung, chocolate, palm sugar, and rubber. Monthly sources of livelihood consist of sales of rice, corn, cucumbers, bananas, as well as farm laborers and harvest laborers. On the other hand, the main source of annual livelihood comes from selling cloves, coffee, durian, rambutan and timber. Although the numbers are not large, some people also earn income from raising goats and chickens.

Kasepuhan Cibarani Indigenous Peoples have quite diverse sources of income. With the issuance of the Customary Forest Decree, their livelihoods will be more secure. Customary forests are the rights of indigenous peoples and a community management system combined with local wisdom will certainly provide two benefits at once: forest benefits and preservation.

 

Author: Siti Marfu’ah

Editor: Indra N. Hatasura

Translator: Alfina Khairunnisa

Masyarakat Adat Kasepuhan Cibarani dan Potensinya

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Masyarakat Adat Kasepuhan Cibarani adalah masyarakat adat yang tinggal di wilayah administrasi Desa Cibarani, Kecamatan Cirinten, Lebak, Banten.  Menurut Kepala Desa sekaligus Kepala Adat saat ini, Dulhani, pupuhu atau leluhur Kasepuhan yang pertama adalah Ama Haji Dul Patah. Mereka sudah tinggal di wewengkon (wilayah adat)-nya jauh sebelum zaman kolonial Belanda.

Wilayah Adat Kasepuhan Cibarani meliputi hampir seluruh Desa Cibarani yang terdiri dari 10 Kampung dengan luasan kurang-lebih 1.200 Hektar. Masyarakat adat Kasepuhan Cibarani merupakan keturunan dari Parung Kujang, sebuah pancer (pusat, kelompok induk) di masyarakat Kasepuhan.

Umumnya masyarakat masyarakat Cibarani berkegiatan di bidang pertanian. Sehari-harinya mereka mengolah lahan sawah dan kebun. Rutinitas tersebut dilakukan dari pagi sampai petang hari, kecuali hari Jumat dan Selasa karena pantangan yang ada di Kasepuhan Cibarani. 

Pada tanggal 5 November 2018 lalu, Ketua Adat Kasepuhan Cibarani, Abah Dulhani, telah menyerahkan secara langsung pengajuan Hutan Adat Kasepuhan Cibarani kepada Menteri Lingkungan Hidup dan Kehutanan (LHK), Siti Nurbaya di Manggala Wanabakti, Jakarta. Bagian dari wilayah adat yang diajukan menjadi Hutan Adat adalah kawasan hutan yang berfungsi Hutan Produksi (HP) dan dipangku oleh Perum Perhutani.

Selanjutnya pada tanggal 31 Juli 2019, Tim Verifikasi dan Validasi Hutan Adat Kasepuhan Cibarani telah melakukan proses verifikasi dan validasi (vv) subjek dan objek pengajuan Hutan Adat secara serentak di tiga lokasi: (1) Balai Serba Guna Kasepuhan Cibarani, (2) Batas Kasepuhan Cibarani-Baduy di Kampung Sukawaris, dan (3) Blok Gunung Liman di Kampung Pasir Sempur. 

 

Potensi Ekonomi dan Sumber Daya Alam

Bersawah adalah kegiatan primer bagi Masyarakat Cibarani. Masyarakat Cibarani biasa menanam padi dan memanennya dua kali dalam satu tahun. Varietas benih yang dipakai masih menggunakan benih lokal (pare gede) berbagai jenis. Tercatat ada sekitar 20 varietas yang masih tersimpan di lumbung. Umumnya warga menggunakan benih cereh apel yang memerlukan waktu selama 4-5 bulan hingga panen.  Hasil panen padi tidak diperjual-belikan, melainkan hanya untuk konsumsi masyarakat dan disimpan di leuit. Kegiatan tersebut juga sebagai bentuk nyata dari sistem kedaulatan pangan yang digagas para leluhur kasepuhan.

Untuk memperoleh uang tunai, masyarakat memperdagangkan hasil kebun seperti gula aren, coklat, cengkeh, kopi, rindu, pete, jengkol serta buah-buahan musiman. Selain itu masyarakat juga bekerja sebagai buruh tani harian dan/atau mingguan, buruh angkut kayu maupun buruh panen musiman. Sebaran sumber mata pencaharian masyarakat Desa Cibarani dari sektor pertanian ini apabila ditinjau dari jangka waktunya maka dapat dibedakan menjadi sumber penghidupan harian, mingguan, bulanan dan tahunan. 

Pendapatan yang termasuk ke dalam sumber penghidupan harian, antara lain buruh tani dan hasil penjualan gula aren. Sedangkan pendapatan yang tergolong ke dalam sumber penghidupan mingguan, yaitu buruh tani dan buruh panen, pisang, picung, coklat, gula aren, dan karet.Sumber penghidupan bulanan terdiri atas hasil penjualan padi, jagung, timun, pisang, pete, serta buruh tani dan buruh panen. Di sisi lain sumber penghidupan tahunan utamanya berasal dari penjualan cengkeh, kopi, durian, rambutan, dan kayu. Walaupun jumlahnya tidak banyak, beberapa orang juga memperoleh penghasilan dari beternak kambing dan ayam.

Masyarakat Adat Cibarani memiliki sumber pendapatan yang cukup beragam. Dengan dikeluarkannya SK Hutan Adat, maka sumber-sumber penghidupan mereka akan lebih terjamin. Hutan Adat adalah hak masyarakat adat dan dengan sistem kelola masyarakat yang dipadukan dengan kearifan lokal tentu akan memberikan dua manfaat sekaligus: kebermanfaatan dan kelestarian hutan.

Penulis: Siti Marfu’ah

Editor: Indra N. Hatasura

Back and forth Protecting the Rights of Indigenous Peoples in Forest Areas

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Recently, the Ministry of Environment and Forestry (KLHK) issued a new regulation on Customary Forests, P. 17/2020 concerning Customary Forests and Private Forests. This regulation is the implementing regulation for the administration of Customary Forests that have been allowed since the Constitutional Court decision number 35/PUU-X/2012 (MK 35) which corrected Forestry Law number 41 of 1999 by removing Customary Forest from the State Forest category and placing it in the Private Forest category. Previously, there were two Ministerial Regulations (Permen) regulating the administration of Customary Forests, namely P.32/2015 concerning Private Forests and P.21/2019 concerning Customary Forests and Private Forests. The spirit behind the issuance of P.17/2020 needs to be observed, because the predecessor regulation is only 16 months old and considering the achievements of Customary Forests which are quite small, namely 44,630 acres, from the Social Forestry’s target which is 4.38 million acres.

A quick glance at this Ministerial Regulations (Permen) shows the strong spirit of formalization in order to protect Indigenous Peoples’ rights to their customary territories in the form of forests. The new concept introduced by P.17/2020 is the Designation of Customary Forest which refers to the stage of validation of forest areas. The appointment is an alternative to the Designation of Customary Forest when the process is hindered by the recognition of Indigenous Peoples through regional legal products which become a condition for carrying out the verification process prior to stipulation.

The question then is, why is a new concept needed while in the previous Ministerial Regulations (Permen) the same protection has been administered through the Indigenous Forest Indicative Area Map? Designation of Customary Forest is intended for at least three things: 1) Providing time (two years) for Indigenous Peoples to complete the requirements for recognition through regional legal products; 2) Give time for holders of forest utilization permits and other management rights to coordinate with the Indigenous Peoples who own the Customary Forest; and 3) Protecting Customary Forests from the entry of new forest utilization permits. The three of them are the advantages of designation compared to the previous protection scheme which did not regulate what can and cannot be done after being determined to be an indication of Customary Forest.

Forward or backward?

Unfortunately, there are no transitional provisions governing the continuation of the administration of the temporary Indigenous Forestry Map while the legal basis, which is P.21/2019 is revoked and declared invalid since the issuance of this new regulation. Then what about the fate of the 950,129 hectares of Indigenous Peoples territory that has been protected through this scheme? As a result of this legal vacuum, if P.17/2020 is implemented in a normative-textual manner, efforts to protect the rights of Indigenous Peoples in forest areas that are supported and encouraged by many parties have been threatened in vain.

Another problem in the appointment is the prerequisite that instead of speeding up, it is feared that it will actually slow down the process of Designating and Stipulating Customary Forests. Designation of Customary Forest can only occur if there is a process of Identification and Mapping of Customary Areas. This process is also a new stage introduced by P.17/2020, which is carried out by a team formed by the Regional Head to become the basis for the issuance of a decision to recognize Indigenous Peoples by the authorized Regional Head as regulated in Article 14 of this Ministerial Regulations (Permen). The results of the identification and mapping along with the regional legal products recognition for the Indigenous Peoples on which they are based are then required to pass the validation stage of the Customary Forest application so that the application can be verified before the Customary Forest is determined. The question is then, what will happen to the application that has been submitted without prior identification and mapping of customary areas by the regional team? Do they have to submit a new application?

In addition, the experience of civil society in facilitating the process of determining Customary Forest since 2016 shows the political process in the regions in order to gain recognition for the Indigenous Peoples as the biggest challenge. Instead of speeding up, this process has put more burdens on Indigenous Peoples in the political process at the regional level, even before entering into the KLHK administration to get their Customary Forest. P.17/2020 also reaffirmed the criteria for Indigenous Peoples in Article 67 along with its explanation in Law (UU) No. 41/1999, which the Constitutional Court did not grant to the civil society lawsuit eight years ago. It is true that P.17/2020 also regulates the authority of the Ministry of Environment and Forestry to facilitate the Identification and Mapping of Customary Areas. Uniquely, this facilitation process is arranged to be carried out by an Integrated Team that is formed and appointed by the Director General of Social Forestry and Environmental Partnerships (Dirjen PSKL) whose composition and duties are exactly the same as the Verification Team. In fact, one of the internal factors for the delay in the administration of Customary Forests is the queue for services at the verification stage by the Team which is fully under the authority of the Director General of Social Forestry and Environmental Partnerships (Dirjen PSKL) but the time frame is not regulated even in this latest Ministerial Regulations (Permen). 

Need Bureaucratic Courage

The good spirit of P.17/2020 is difficult to be realized if it is not supported by the administrative courage from the executors. The Minister of Environment and Forestry is expected to be able to present a policy that bridges the process of Designating Customary Forests over the accumulation of Indigenous Forest Indicative Area Map that have been stipulated in SK.10292/MENLHK-PSKL/PKTHA/PSL.1/12/2019 concerning Maps of Customary Forests and Indicative Areas of Indigenous Forests Phase III. It is hoped that the Director General of Social Forestry and Environmental Partnerships (Dirjen PSKL) will be able to take tactical policies regarding applications for customary forests that are currently in process or that are new in relation to potential obstacles in the process of identifying and mapping customary territories and regional legal products that are recognized by Indigenous Peoples.

Apart from these two things, protection of the rights of Indigenous Peoples in forest areas through the Indigenous Forest Indicative Area Map, the current Designation of Customary Forests, and including the Designation of Customary Forests since 2016 which has reached 66 units with a total area of ​​approximately 44,630 hectares, will be useless if it does not present a sense of security for Indigenous Peoples.

Therefore, openness of public information and community involvement are important. The lack of community involvement in decision making regarding the function and extent of Customary Forests which will be designated serve as important notes for civil society, as well as regarding the Decree and maps of Customary Forests which are not open to be accessed by the rightful communities.

All of them require bureaucratic courage that has not been demonstrated in the implementation of Customary Forest regulations in the last four years.

This article is also published on forestdigest.com

Author: Wahyubinatara Fernandez

Translated by: Alfina Khairunnisa