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: wahyudi@fateta.unand.ac.id

Faculty of Life Science, Copenhagen University, Denmark: nn.widianingsih@gmail.com

Faculty of Agricultural Technology, Andalas University, Indonesia: anwar_ks@yahoo.com

Faculty of Organic Agriculture, Kassel University, Germany: a.ploeger@uni-kassel.de

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 Ubun-

ubun, 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.

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Table 1. Crops rotation on NPLM

Months

Crops

Paddy (Oriza sativa) Peanuts (Arachis

hypogaea)

Corn (Zea mays L.)

January Planting

February

March Harvest Land preparation

April

May Planting Planting

June Growth /Harvest Harvest

July Land preparation

August Harvest

September

October

November

December Land preparation

Table 2 Biodiversity in NPLM

Main crops (3) Paddy (Oryza Sativa)

Cassava (Manihot utilisima)

Sweet potato (Ipomea batatas L)

Vegetables (3) Spinach (Amarathus spp)

Cassava leaf (Manihot utilisima)

Kale (Brassica oleacera)

Spices (12) 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)

Fruits and other crops (19) 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)