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World Food Day 2024

admin_samdhana — Mon, 21 Oct 2024 02:16:03 +0000

World Food Day 2024 admin_samdhana Mon, 10/21/2024 - 09:16

Do you know how many varieties of bananas you have in your locality? During Chef Lao's trip to the local market in Cagayan de Oro City last October 9, he was able to buy three varieties that came from the neighboring municipalities, such as saging tindok from Talakag, Bukidnon, sab-a from Lagonglong, Misamis Oriental and cardava or kadisnon.

Laorence Castillo, fondly known as Chef Lao, who is one of the founders of Gulay Pa More movement that is promoting local and traditional foods, was one of the resource persons during the stocktaking workshop on traditional food systems held last October 9-11, 2024 with Indigenous communities in Bukidnon and Misamis Oriental. This event was generously hosted by the University of Science and Technology of Southern Philippines (USTP), as part of our ongoing partnership.

Chef Laorence Castillo, of Gulay Pa More movement. (SAMDHANA/Xenia)

During his presentation and demonstration, he shared how food plays an important role in shaping and keeping local cultures and practices. For example, the tabon-tabon is a distinct ingredient for kinilaw (fish ceviche) and it is unique to the preparation style in Northern Mindanao. The different types of local vinegar and citrus reflects the vibrant culture of eating raw foods in the country. Local foods are one of the indicators of biodiversity, something that we should protect and promote. The proliferation of GMO-based and processed foods, and fast-food culture have removed us from knowing and appreciating our own food sources and local recipes.

Different heritage rice varieties

He added that in the Philippines, there are as many as 4,000 local rice varieties. But currently, there are only around 2,000 varieties of rice available. Some Higaonon and Menuvu communities in Misamis Oriental and Bukidnon respectively, are keeping their traditional rice seeds. This is an ongoing initiative as they increase efforts to keep and revive their own traditional foods.

Chef Lao prepared Tindok at Lutya sa Latik at Pinipig (Banana and Taro with Sweetened Coconut Milk and Pounded Rice), Burong Bigas at Manggang Paho (Vegan Fermented Rice on Mangoes) and Kulawo na Puso ng Saging sa Tuba at Biasong (Boiled Banana Blossom in Smoked Coconut Milk with Coconut Vinegar and Local Citrus). His menu demonstrated that vegetable-based recipes made with local ingredients are delicious, and can be easily prepared.

This World Food Day 2024, let us be aware of, and patronize the variety of local foods that abound in our own communities. Bringing back traditional and local food sources and supporting local farmers will be the key to ensuring nutritious and good food for all remains accessible.

Participants taking part in the cooking demonstration. (SAMDHANA/Xenia)

People, Culture and Nature: Preserving Papuan Heritage, Together

admin_samdhana — Thu, 26 Sep 2024 08:48:38 +0000

People, Culture and Nature: Preserving Papuan Heritage, Together admin_samdhana Thu, 09/26/2024 - 15:48

One of the easternmost islands in Indonesia, Papua is known by many names. To some, it is referred to as ‘the heaven that fell to Earth’. Anyone who has visited the island and seen its beautiful landscapes or witnessed its wildlife will testify to the accuracy of this description. Integral to the preservation of this heavenly place is the wisdom of Indigenous peoples.

One of these groups is the Moi Kelim Indigenous Community in Klabili Village, Selemkai District. This tribe guards the customary forest area and the natural resources contained therein. However, the Moi Kelim community has long been limited by a lack of official Customary Forest status. To meet these requirements, they must first submit a map of the customary area to the Ministry of Environment and Forestry. And for that they needed support from outside.

Securing Official Status

In 2021, the Samdhana Institute extended a hand to the Moi Kelim Indigenous Community. Working in collaboration with a local institution called Aka Wuon, they began the long process of participatory mapping for customary areas. They started with a four-day training session, held in the office of the regional development planning agency (Bappeda) from 18-21 May 2022 and involving Indigenous people from other clans around Southwest Papua Province.

The training helped Indigenous community members gain a basic knowledge of mapping and how to use mapping tools such as global positioning systems (GPS) to record coordinates and map out forest boundaries, rivers and roads. “Through this training,” explained Aka Wuon’s Soter Hae, “participants will be able to collect social data regarding the boundaries of customary land ownership rights and also the names of important locations, including sacred (ara bouw) and spiritually resonant (serwuon) places.”

In addition, a team comprising representatives from the Samdhana Institute, youth groups, community members and local institutions began mapping the area, working in consultation with tribal elders. The results of the activity were then used as a basis for compiling clan profiles and maps as a requirement of the government’s Customary Forest scheme.

Conservation-based Ecotourism Training

During the mapping activities, youth members of the Moi Kelim Tribe were able to explore the rich abundance of wildlife in their customary territory. To help protect this natural heritage and explore its potential, Samdhana helped the Moi Kelim youth to develop a nature-based tourism management strategy in the Klabili Village area, supported by an ecotourism training programme.

As a result of the training, youth groups from three villages in Selemkai District (Klabili, Dela and Malayauw) identified potential subjects for ecotourism activities in their respective villages and designed prototypes of simple tour packages, which they named the Klabili Birdwatching Tour and the Dela Beach Tour Package.

Samdhana also collaborated with Kaoem Telapak; a Non-Governmental Organization (NGO) that plays an active role in monitoring, mentoring and advocacy for better natural resource management in Papua. Together, they committed to protect and promote the wealth of nature and traditional culture in Klabili Village.

One focal point is a traditional welcoming ritual for guests. “I am very happy that many young people are enthusiastic and still hold cultural values very tightly," said Abu from Kaoem Telapak. “We also want to encourage the culture of eating papeda (sago) in Klabili so they will be proud of their Indigenous food and guests will also appreciate it," said Abu.

Synergy with Government

According to Abraham Mayor, Head of the Tambrauw Regency Tourism Office, ecotourism management suffers from a lack of human resources and supporting infrastructure for tourism services. “We’re trying to improve the facilities,” said Abraham in an interview at his office. “We are building new facilities, assisted by our friends from BUMD (Badan Usaha Milik Daerah, or Regionally Owned Enterprises), and there are homestays, along with capacity building for communities.”

The Tambrauw Regency Tourism Office is currently focusing on promoting a number of tourist destinations in the region, including a leatherback turtle hatchery and birdwatching activities in Selemkai District. According to Abraham, NGOs have an important role to play in development, via funding support, biodiversity studies and mapping customary areas.

This view is shared by the Chairman of the West Papua People's Assembly, Vincentius Paulinus Baru, who believes there is a need to build bridges between government and Indigenous communities. “The government must be there to support what has been done by Indigenous peoples and NGO friends,” said Vincentius. “The government must be there to provide certainty of funding because this is very important in Papua," he added.

By forging collaborative links between government, NGOs, village elders and youth groups, Samdhana hopes to facilitate knowledge transfer, generate funding and explore the potential of various ecotourism activities for the Moi Kelim Tribe. Already, these activities are beginning to have a positive impact.

Birdwatching in the forest. (SAMDHANA/Naely)

Birdwatching in Tambrauw

This positivity is embodied by a group of 36 young people from the Moi Kelim Tribe who are members of Sanggar Seni Budaya Alam Semesta Selemkai (SALSES). Together, they founded a Birdwatching Park in Klabili Village which is committed to protecting Papua’s natural heritage through ecotourism.

Yoram Kalami is a member of SALSES. He insists the younger generation of the Moi Kelim are committed to conserving their natural heritage, pointing to a series of customary regulations designed to prevent and punish illegal practices in the forest. “Shooting birds is strictly prohibited,” he says, highlighting the harsh fines and penalties handed out to offenders. “If any bird is killed, they (the perpetrator) must pay a fine of around thirty million rupiah (approx. US$ 1800) for each animal.”

There are also rules to help avoid disruption to wildlife during birdwatching activities. “If observing birds of paradise, they can only be observed in the morning and evening,” explains Yoram, who adds the goal is that “wild animals will not feel disturbed.” Yoram also asks visitors not to use perfume or wear bright-coloured clothes that can disrupt the animals’ natural behaviour.

Integrating Nature and Culture in Ecotourism Management

In addition to birdwatching, Yoram and SALSES also focus on integrating local customs and culture into their ecotourism packages, in an effort to celebrate and keep alive the customs of the Moi Kelim Tribe. In particular, this includes traditional dances which are distinct to the tribe.

“Our dances are different from other places,” explains Yoram. “We do not learn in school but from the traditional elders in the village.” The SALSES studio chose to perform ancestral dances in their original form. “So that we can maintain tradition,” says Anis from the SALSES Studio, who dances along with other members of the tribe, accompanied by music performed on the ukulele, guitar and tifa (a traditional percussion instrument from Papua).

To give visitors an authentic taste of local life, SALSES also serve traditional foods such as sago, tubers, bananas, cassava and taro leaves. “We still eat sago every day,” says Anis. “We make it ourselves using a pangkur (a wooden tool traditionally used for this purpose).”

SALSES often share birdwatching stories and examples of Moi Kelim culture on their official Instagram account, in addition to promotions via a number of travel agents and tourism bureaus in Sorong. They are currently working on a website that will help them to attract even more visitors in future, and share the wonders of the Moi Kelim Tribe with a wider audience.

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Wed, 09/04/2024 - 12:00

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Beauty view of Kampung Klabili. (SAMDHANA/Naely)

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Agroecology and Culture (AgroeCu) Road to Community Resiliency

admin_samdhana — Mon, 23 Sep 2024 11:53:01 +0000

Agroecology and Culture (AgroeCu) Road to Community Resiliency admin_samdhana Mon, 09/23/2024 - 18:53

“Ang binhi kinabuhi (Seed is life),” said, a Higaonon resident of Baungon, Bukidnon.

The Higaonon People’s way of life has always been connected to land. Since time immemorial, they relied on the bounty of their territories, and produced food from their lands. They have developed farming systems that are appropriate to their terrain and experienced climate patterns. However, these knowledge systems are endangered.

In indigenous communities, there has been a gradual decline in the traditional or natural way of farming since the 1960s. The introduction of agrochemicals caused the disappearance of traditional seed varieties and consequently traditional farming practices.

The agrochemical industry aggressively pushes the use of synthetic fertilizers and pesticides. A research released by Greenpeace in 2008 cites former president Ferdinand Marcos Sr.’s Masagana 99 project in 1972 as massively increasing the planting of High-Yield crop Varieties (HYV) and the use of agrochemical products. This consequently led to the near-extinction of indigenous rice varieties.

“Agrochemical farming is full of deceptions,” said Erwin Rayos, a staff of Samdhana - Philippines. “It resulted to farmers being burdened with debt because of the expensive farm inputs and the damages the chemicals caused to their land.”

Greenpeace also notes the pressure chemical and biotechnology companies can exert over policy makers. And despite the use of HYVs, Philippines is still a net importer of rice and corn.

“Some farmers, especially from our Lumad communities, have not lost hope,” Rayos said. “They fight against hunger and poverty by rejecting agrochemical farming and going back to the organic farming method, using traditional seeds and traditional farming practices.

This time however, an additional challenge is added to the deteriorated state of the natural environment: climate change. But to this, indigenous communities are at an advantage. Traditional crops, varieties native to their territories, are resilient, and can weather prolonged drought and high temperatures unlike hybrid seeds.

From 2023 to 2024, the Higaonon community, together with Samdhana, established a learning farm site in Balintad Baungon Bukidnon where they planted 50 corn varieties in the field - 8 traditional and 42 hybrid varieties.

Sorghum that were planted last May 28 in the Learning Farm of Puclawan Clan in Barangay Balintad, Baungon. (SAMDHANA/Sweet)

Five of the varieties were able to adopt to the local climate: JDC 4, JDC 14-2, JUN 3, GLADE 1-3, and Isabela.

More importantly, they also planted the traditional corn variety, Tinigib. “For many years the Indigenous communities preserved the Tinigib corn seed,” said Rayos. “It had been provided to small farmers throughout Mindanao. And they saw that it did well in their climate.” They were able to test its resilience when they suffered drought. It was able to survive the high temperature and with little water.

“Ang pagpagahom sa mga maguuma ug paghatag kanila ug suporta, maoy dalan pagkab-ot sa Katilingban nga malahutayon ug may kasigurohan sa pagkaon (Sustainability and food security can be achieved through the empowerment of and support to farmers.),” said Rayos.

Despite the pressure to acculturate to the mainstream consumerist and market-driven economy, Indigenous Peoples assert their right to their own understanding of development. And this means maintaining their knowledge systems that have nurtured generations since time immemorial, age-old wisdom that ensures a sustainable, mindful, and efficient use of earth’s limited resources

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Datu Roel sharing their 1/4 hectare learning farm in Barangay Balintad, Baungon. (SAMDHANA/Sweet)

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The Rotate Festival: Reminding Self and Telling Others

admin_samdhana — Wed, 18 Sep 2024 04:04:50 +0000

The Rotate Festival: Reminding Self and Telling Others admin_samdhana Wed, 09/18/2024 - 11:04

The Karen people are among the Indigenous Peoples from Northern Thailand. Their relationship with the forest is an important part of their identity. Their political, social, and economic relationships and activities are deeply attached to and dependent on the forest, their environment.

However, rotational farming, a traditional farming system of the Karen, has been viewed as negative in the discourse of environmental sustainability. Indigenous Peoples in Northern Thailand have been blamed for the destruction of the forest and its biodiversity because of this farming method. It became an excuse to undermine their ownership and management of their own territories and to legitimize the government’s move to disposess them of their land, turning it into so-called ‘conservation areas’ that the indigenous community could no longer freely access.

Public awareness and understanding of rotational farming, along with the indigenous traditions on the use of forest resources, is still very limited.

To address these entire discourse built on lack of knowledge and misunderstandings, the Pgakenyaw Association for Sustainable Development or PASD, organized “the Rotate Festival.” Held in Chaing Mai on 27 and 28 January 2024, the festival was organized to inform and show the Pgakenyaw (more known as Karen) way of life and their relationship with nature, and how it is in fact reflected in rotational farming.

Exhibition of products from rotational farming. (SAMDHANA/Ling Huong)

“Life,”according to Pi Mulu, like rotational farming, “must rotate. Food must rotate. People must rotate.” Seeds, if not ‘rotated’ or planted back, will be gone. If the young people do not take on the role that the elders played, the generation will lose their identity as Pgakenyaw, which would entail losing their present social norms, customary use and management of their territory, traditional ways of production, etc. “Rotate” is an assurance of continuing what is, and contrary to being associated with destruction, is actually an action for sustainability

In rotational farming, a new area is cultivated once the crops have been harvested, allowing the previously cultivated land to fallow, or to regain its fertility.

In the festival, the community prepared exhibitions and performances, markets, organized workshops, and screened a documentary. It provided a learning space, bringing together the general public and the Karen people.

Karen Cuisine: In the festival, they provided food made with ingredients from rotational farms and seasonal produce from this community. They even had a cooking demonstration of some of their traditional dishes.

The Rotate Market: In the rotate market, the community displayed and sold products from their rotational farm. They offered varieties of seeds, roots and fruits, and also forest products such as herbal medicines, honey. They also sold coffee products and fermented beverages the Karen produced. They showed indigenous innovations and traditional knowledge in relation to nature such as processes in collecting fruits for fermentation, and herbal medicines.

Products from Rotational Farm. (SAMDHANA/Ling Huong)

The workshops: The festival also had workshops, such as on the culinary heritage of the Pgakenyaw community, innovations on growing coffee, and natural dyeing. The community members shared their way of sustainable coffee production that would not harm the environment. The Huey Eh Kang women group called the Che Su Mu showed natural dyeing by using the bark of the trees, the leaves, and flowers from their forest.

Art Gallery and Musical Performance: In the art gallery, they exhibited photos of activities in rotational farming, highlighting the good practices such as the making of a firebreak. There were also photos of spiritual activities reflecting the Karen People’s respect of nature.

Singers from the community shared songs about community livelihood activities (way of life), stories about community life and their relationship with nature.

The understanding about of Indigenous territory. (SAMDHANA/Ling Huong)

The Rotate Festival shows how the Karen People maintain a way of life in harmony with nature, improving the resiliency of the community through a traditional farming system, while innovating for income generation. It promotes a sustainable way of life that counters market driven and ecologically unsustainable farming systems.

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Thu, 09/12/2024 - 12:00

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Selling rotational farm products of a Karen community. (SAMDHANA/Ling Huong)

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Lessons From the Field: Traditional Food Systems, Sustainable Futures

admin_samdhana — Fri, 06 Sep 2024 07:08:24 +0000

Lessons From the Field: Traditional Food Systems, Sustainable Futures admin_samdhana Fri, 09/06/2024 - 14:08

“Indigenous communities have the knowledge to manage natural resources both at sea and on land,” says Arif Satria, Chancellor of the Bogor Agricultural Institute (IPB), adding that these traditional food systems are “environmentally friendly, easily adaptable to weather changes and have high nutritional value.”

Speaking at a recent event titled ‘Youth Food Systems Dialogue and Movement 2023: Promoting Local Knowledge for Sustainable Food Systems in Indonesia’ initiated by CTSS IPB and supported by the Samdhana Institute, Satria highlighted the need to document local food knowledge and practices throughout Indonesia. Working together with civil society organizations, academics and students from universities in Bogor, Yogyakarta, Papua and East Sumba, IPB and Samdhana are gathering information through research on local food systems to address one of the most pressing issues of our time.

As the world continues to grapple with a worsening food crisis set in motion by modernization and exacerbated by climate change, Indigenous wisdom may provide the answer. In this article, we examine four localised traditional food systems operated by communities around Indonesia to assess their various merits and consider their potential for upscaling elsewhere. The following insights are the result of collaborative research and documentation alongside four Indigenous community groups in Indonesia.

Urug Village: Sustainable Communal Rice Production

For the people of Urug Village in the Sukajaya District of Bogor Regency, West Java, rice is sacred. Here, a series of ancestral customs and rituals guide every step of production, distribution and consumption to ensure rice remains sustainable.

“This Indigenous community still upholds ancestral values,” explains Muhamad Nur Afif, a student from IPB University who recently visited Urug Village, one of the research locations. “They pray to their ancestors to determine the right time to plant rice,” he added. After harvesting, seeds are set aside in a wooden building called a leuit for the next planting season.

By growing only what they need to feed themselves rather than squeezing the land for profit, the Indigenous People of Urug Village never exceed nature’s capacity to provide, while ensuring these resources can continue to feed them in the long term. Moreover, by being mindful of harvest times and turning to ancestral wisdom for guidance, they help to unite the community around common beliefs and ensure everyone gets a fair share.

Wotawati Village: Dealing with Drought

Wotawati Village in the Gunungkidul Regency of Yogyakarta often experiences droughts.

“When the dry season comes, the land here sags and cracks appear because it is so dry ," says Fariz Azhami Ahmad, a student at Gadjah Mada University who is conducting the research in the village alongside Critical Pedagogi Indonesia, an organization based in Yogyakarta.

In dealing with the water crisis, residents here have built rainwater collection tanks with a capacity of up to 6,000 litres each, and planted cassava, sweet potatoes and yam, as these are better suited to the climate and contours of the karst soil characteristic of Wotawati. Young people here have an important role to play in addressing these complex environmental and social issues, which demand an adaptive and innovative attitude. Together with universities, government agencies and NGOs, they are working to strengthen the local food system and diversify local foods so they are more adaptive to climate change.

Marapu: Sharing is Caring

Farmers in arid East Sumba use dry field farming techniques to plant rice, corn and soybeans, along with millet, sorghum, and local tubers such as littang, Iuwa, kabota and iwi. Traditional food systems operated by Indigenous communities here are rooted in three core concepts: mandara (sharing nature’s bounty), balang (preparing for the future), and uhu tangawatil (respecting ancestors).

Mr. Lunggu Randa is performing a traditional ritual in front of the Katoda in the Wundut Traditional Forest. (KOPPESDA)

“The purpose of food sharing, or mandara, is to exchange raw food materials," explains Ernalinda, a student from Wira Wacana Christian University in Sumba. She and another student, Neldi Tay Maranja, have been researching local wisdom in Sumba. She adds that these activities usually take place between communities living in markedly different environments, such as the mountains and coast, allowing them to access foods that would otherwise be unobtainable in their locality.

The practice of balang emphasises food storage to ensure availability for all villagers, while uhu tangawatil rituals are an expression of gratitude to nature, and a collective wish for bountiful harvests in future. In total, there are 13 rituals that must be carried out, conducted prior and during cultivation, at harvest time, storage and finally at the point of consumption. By sharing what they have with others, and ensuring the long-term sustainability of their produce, the Indigenous Peoples of East Sumba continue to respect nature while honouring their ancestors.

Women's Forest: Nature-based Solutions for Man-made Problems

For the women of Tobati Village in Papua’s Youtefa Bay, the local mangroves provide fish, shrimp and shellfish.

“This customary forest is very special,” explains Orpha Novita Yosua, a student at Cenderawasih University, “because women are given special space to conduct their activities,” she adds, noting that the region is actually referred to as ‘the Women's Forest.’

Although the forest was originally designated as a place for women’s work, such as foraging for shellfish, it has become something more significant. Often excluded from traditional decision-making processes, the women here have found a place to commune with nature and with each other, vent their frustrations and propose solutions to the problems they face.

One of the main issues they are up against is pollution. In recent years, local tourism developments have impacted environmental health in the bay, with a knock-on effect for the women who work here. “The quality and quantity of the mussels they find is dropping,” says Orpha. “There is a lot of plastic waste, which stops the flow of water and makes the mangroves into a swamp that’s riddled with mosquitoes.”

In response to these man-made problems, the Indigenous women of Tobati have turned to nature-based solutions, planting more mangroves to establish a buffer and replenish the forest. They are also advocating for the recognition of Indigenous Peoples’ rights as guardians of nature, the source of human life.

Their story, like those of many Indigenous communities from around Indonesia, demonstrates the importance of treading lightly on nature; of binding communities together by sharing resources, and working collaboratively to ensure we never take more than we need. By following their example, modern food systems can find solutions for a more sustainable future.

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Two farmers were planting after experiencing 2-3 crop failures due to the dry season and relying on rain for irrigation. (Fariz Azhami Ahmad)

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Sustainable Food Systems, Grown From Traditional Knowledge

admin_samdhana — Tue, 25 Jun 2024 05:48:30 +0000

Sustainable Food Systems, Grown From Traditional Knowledge admin_samdhana Tue, 06/25/2024 - 12:48

From 29-30 May 2024, the Samdhana Institute took part in a national workshop entitled ‘Youth Food Systems Dialogue and Movement 2024: Promoting Local Knowledge for Sustainable Food Systems in Indonesia’. Hosted at IPB University in Bogor, the event was part of a programme that aims to revive local, sustainable food systems in Indonesia, with particular focus on passing traditional wisdom down to the next generation.

One of the keynote speakers at the event was Hilmar Farid, Indonesia’s Director General of Culture at the Ministry of Education, Culture, Research and Technology. Speaking via Zoom, he emphasized the centrality of Indigenous knowledge to sustainable food systems, as a counterbalance to the overexploitation of natural resources and destruction of the environment emanating from unchecked global modernisation.

A Rift at the Heart of Global Food Systems

“The current unsustainable global food system was formed in the modern era, its basis is knowledge and technology,” explained Mr Farid, who pointed to the use of fertilizer as an example of modern technological innovations that have disrupted natural cycles and led to the excessive exploitation of natural resources. “This is called a ‘metabolic rift’,” explained the Director General, “which ultimately forms (the basis of) our global food system,” he added.

Mr Farid insists that food systems in Indonesia need a rethink. With the diversity and abundance of foods available, the nation has the potential to become a sustainable food hub. “Many movements have emerged and support each other,” noted Farid, drawing attention to areas such as organic farming, permaculture, agroecology, barter markets, gastronomy, slow food and public health. “(These movements) may have started as a lifestyle choice, but – if developed further – they could become a way of life,” he concluded.

Arif Satria, Chancellor of IPB University, highlighted the impact of the digital era and modernization on food systems. (Doc.CTSS)

Traditional Solutions for Sustainable Futures

One solution to these issues involves returning to local food sources. There are ample opportunities for individuals to support local agriculture by shopping and eating local – Indonesia is home to over 700 Indigenous communities, each with their own food systems, rooted in traditional knowledge.

“The food systems of traditional communities are closely related to culture,” explained Arif Satria, who is Chancellor of IPB University. “Therefore, community food systems should be considered extremely valuable,” he added, highlighting local knowledge of marine resources, forest plants and traditional medicines. Mr Satria expressed his hopes that the event would catalyse the distribution of traditional knowledge more broadly in modern society.

The Youth Food Systems Dialogue and Movement programme has been running since 2023. In that time, it has expanded to incorporate a wide network of civil society organizations, academics and young people from Bogor, Yogyakarta, Papua and East Sumba. Each of these partners has been documenting local food knowledge and practices in their respective regions.

Damayanti Buchori, Director of the Center for Transdisciplinary and Sustainability Sciences at IPB University. (Doc. CTSS)

Learning From the Field

The event drew together a series of lessons learned, quite literally, from the field. One of the university students from West Java with assistance from Bogor-based partners, Koalisi Rakyat Kedaulatan Pangan (KRKP), gain agricultural insights from Urug Village in West Java, while KOPPESDA and Wira Wacana Christian University from East Sumba shared knowledge from the Marapu Indigenous people, who engender social solidarity and kinship by sharing food between coastal and mountain communities.

Student from Yogyakarta with assistance from an organisation based in Yogyakarta called Critical Pedagogi Indonesia, shared his experiences from Wotawati Village in the Bengawan Solo Purba valley, where local wisdom has been integral to resolving water scarcity and combating climate change. Next, delegates from the Cenderawasih University shared the story of Indigenous Women who guard the Hutan Perempuan or Women's Forest, a mangrove forest in Papua. They face economic and developmental challenges, along with water and waste pollution, which have impacted the productivity of their forest.

“Indigenous peoples provide a message to all of us,” explained Damayanti Buchori, Director of the Center for Transdisciplinary and Sustainability Sciences at IPB University. In her speech, she observed that “food is not only a source of livelihood, but part of cultural identity; not just nutritional fulfilment and a good taste in the mouth, but also cultural value, identity.” Reflecting on the event, Ms Buchori expressed her hopes that these meetings can precipitate the transformation of Indonesia's food systems. “Don't overlook local wisdom, Indigenous communities, and small farmers,” she said. “In particular, don't leave young people behind.”

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One of the sharing sessions held in Bogor as part of the Youth Food Systems Dialogue and Movement. (Doc.CTSS)

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A Journey of Determination: Securing Customary Forests in Aceh

admin_samdhana — Fri, 21 Jun 2024 06:12:16 +0000

A Journey of Determination: Securing Customary Forests in Aceh admin_samdhana Fri, 06/21/2024 - 13:12

On 12 September 2023, Indonesia’s Ministry of Environment and Forestry (KLHK) officially designated eight customary forests in Aceh, Sumatra. This included three in Pidie Regency, namely Mukim Beungga, Mukim Kunyet and Mukim Paloh. One of the institutions that played an integral role behind the success of the Aceh Customary Forest Decree determination process was the Aceh Indigenous Community Network (Jaringan Komunitas Masyarakat Adat Aceh or JKMA Aceh).

Official determination represented the end of a long road, on a journey spanning nearly three decades. Milestones along the way included dialogues with Indigenous communities, participatory mapping to determine customary territory boundaries and repeated advocacy of a decree that would secure official determination.

The result is a landmark achievement in the recognition of Indigenous rights to own and utilise customary forests, which sets a promising precedent for the future. With grant-making support from the Samdhana Institute, JKMA Aceh were able to keep this journey moving forwards, while also providing a pathway for other groups to follow. In this article, we’ll take a closer look at how JKMA Aceh arrived at their destination.

Step 1: Mapping

This process actually began almost 30 years ago, with the Regional Regulation of the Special Region of Aceh Province Number 5 of 1996. Although the regulation recognised Mukim as a customary community area, it did not specify the boundaries of its territory. To resolve this issue, JKMA Aceh conducted participatory mapping in 2015 to determine the borders, then presented its results to the government of Pidie Regency.

JKMA Aceh collaborated with IPs conduct participatory mapping. (JKMA Aceh/Zul)

Step 2: Engagement

In 2016, this resulted in three decrees from the Pidie Regent, which recognised the boundaries of Mukim Beungga, Mukim Kunyet and Mukim Paloh. Armed with these decrees, JKMA Aceh proposed the determination of customary forests in Aceh to the Ministry of Environment and Forestry (KLHK) – a proposal that was resubmitted in 2018 via the Aceh Government. While waiting for the government to act, JKMA Aceh continued discussions with the Indigenous community, work together to support legal determination of their customary forest.

Step 3: Collaboration

In 2022, JKMA Aceh teamed up with Syiah Kuala University to host a national symposium called ‘The Dilemma of Customary Law Communities in Indonesia’. It gathered leading experts and researchers together from various universities to investigate why the KLHK had delayed determination of customary forest status, and assess possible solutions. It turned out there was a 'gap' in understanding within the KLHK regarding territorial planning in the Special Region of Aceh – they were concerned there would be a conflict between Mukim and Gampong in the community.

JKMA Aceh, IPs, and academics from Universitas Syiah Kuala (USK) discuss developing a study on customary law communities (JKMA Aceh/Zul)

Step 4: Research

In the symposium, Syiah Kuala University was given a mandate to conduct further research into Acehnese customary law and bridge this information gap. In 2023, results from the research, published in the Study of the Proposal for Determination of Mukim Customary Forests in Aceh Based on the Results of the National Symposium Study in Pidie Regency, highlighted the unique characteristics of customary communities in Aceh Province.

Step 5: Verification

In response to the academic study, the KLHK created an integrated technical verification (vertek) team for customary forests in Aceh. This team was comprised of representatives from the ministry, the Aceh Government, the Regency government, academics and supporting institutions related to customary forests. Together, they formulated and followed a roadmap for legal recognition.

JKMA Aceh and IPs collaborate to identify and map customary areas in the region (JKMA Aceh/Zul)

Step 6: Determination

In September 2023, official determination of customary forest status was finally granted, giving Indigenous communities the right to manage natural resources in their customary territory and operate plantations for crops including rice, peanuts, coffee, chocolate and candlenut.

The determination of customary forest status in Aceh is a major landmark for JKMA Aceh and the Indigenous groups they represent. Legal recognition strengthens the role of customary institutions, known locally as Pawang Uteun, who serve as custodians of natural forest resources, while also preventing the exploitation of forest resources for profit by the private sector.

JKMA Aceh and IPs meet up to discuss preparations for mapping customary areas. (JKMA Aceh/Zul)

Looking to the future, it is hoped that more Indigenous communities will be supported and acknowledged for their role in protecting customary forest areas according to traditional practices. Ultimately, this will help to ensure that resources are utilised sustainably, according to the needs of the community and within the bounds of nature’s capacity to provide. The latest developments in Aceh represent a major leap forward; the end of a long journey, which could also prove to be the first step in many more.

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Eight customary law communities (MHA) in Aceh received the Aceh Customary Forest Decree from the president. (JKMA Aceh/Zul)

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The Fight of Youth for Tradition, Weaving, and Environment Protection

admin_samdhana — Mon, 03 Jun 2024 09:47:30 +0000

The Fight of Youth for Tradition, Weaving, and Environment Protection admin_samdhana Mon, 06/03/2024 - 16:47

Mariana Tuto Demon, more known to her peers as Ria, strives to protect the cultural heritage passed down by her ancestors, and protect the environment through the promotion of their community’s traditions on weaving.

Ria comes from the Lamaholot People in Nusa Tenggara Timur, a province renowned for its traditional ikat weaving crafts that have been nurtured and evolved across generations. Some of the popular ikat weaving crafts are from the Lamaholot. The Lamaholot is an ethnic group that resides in the East Flores Regency and Lembata Regency of East Nusa Tenggara, Indonesia. They are spread across various islands such as Flores Island, Adonara Island, Solor Island, and Lembata Island, in the eastern part of the province.

Ria inherited the art of weaving from her family. Almost all the women in her village are skilled at weaving, especially the art of Ikat, which holds high value for the women in East Flores.

“The tradition of weaving has been passed down from generation to generation and it has become a routine activity,” she said. “Ikat woven fabric is not only a symbol of tradition but also holds cultural significance. When there is a death ceremony, women are required to wear tenun or ikat weaving.”

Ria established the Rumah Tenun Milenial, a weaving hut with a thatched roof and wooden walls, in 2022. She gathered young people in her village, most of them still in high school, and taught them to weave.

Ria's mission is to train young people to weave quality ikat so that they have jobs in the village and are not forced to work as migrant workers. Apart from that, she wants to continue the Lamaholot weaving tradition.

"In East Flores, most young people are high school graduates and aspire to work outside NTT,” she said. “The lack of job opportunities forces them to migrate, and I have a mission to train young people to weave so that they have jobs in their villages and are not forced to work as migrant workers."

Over time, Ria has increased the number of young people she trains from 8 to 85. She teaches students from the four villages of Nobo, Poleng, Gayak, and Kelu. These four villages are known for their ikat weaving. Every Saturday, Ria goes to Kelu village and weaves with the young people in the hall of the former sub-district office.

Ria observed the growing trend among the young generation to wear weaves. Ria started to feel overwhelmed by the demand for weaving. To meet the demand, she buys weaving produced in the village weaving centers. Ria then resells these products in her shop. She relies on social media - Facebook, TikTok, and Instagram - to market the weaving produced by Rumah Tenun Milenial.

"Ikat weaving is sold using a reseller system in 134 regions, including Batam and Papua,” she said. “There are also those selling in Sabah, Malaysia. Consumers are mostly young people who know them through Facebook, Instagram, and TikTok."

The youth who join the Millennial Weaving House need continuous capacity building in knowledge and skills. To do this, they must also engage in platforms where there is knowledge exchange. Ria and one of her students, Anjelina, who has been actively weaving since graduating from high school, participated in a forum that brought together women from eight Southeast Asian countries on 20-26 May 2023.

The Samdhana Institute held the Southeast Asia Women Environmental Human Rights Defenders (WEHRDs) Summit 2023 in Pajinian Village. This was a meeting of women defenders of human rights and the environment. They discussed ecosystem protection, food security, sovereignty, and recognizing and protecting people's rights.

Youth learn the art of ikat weaving under the guidance of Mariana Tuto Demon, founder of Rumah Tenuh Milenial in Gayak Village, Ile Boleng, East Flores, East Nusa Tenggara. (Photo by Shinta Maharani)

Eco-friendly Weaving Product

Ria also had the opportunity to take part in an organizational management training in Sumba for two weeks in July 2023. The training was about business that creates social value, and about marketing so that natural dye weaving can enter the international market.

Instead of using only synthetic dyes, Rumah Tenun Milenial gives value to natural dyes. The Lamaholot tribe uses natural colors from plants. The blue color is obtained from indigo leaves or Indigofera tinctoria. The maroon color is from noni, the yellow is from turmeric, and the white is from sweet potato flour. Weaving with natural dyes is more expensive than weaving with synthetic dyes because the process of dyeing the fibers is more complicated and takes longer.

In December 2023, she received support from the Samdhana Institute to organize a training in traditional textile arts to increase the value of weaving, and weaving using natural dyes. The need to use natural dyes is increasing. This would mean that there will be more plants, the source of these dyes, which will also increase vegetation cover in these weaving communities.

This maintains a natural balance between the use and protection of the environment.

The presence of the Millennial Weaving House is not only a home for women and young people to learn from each other but it has also made Lamaholot weaving a symbol of a movement for environmental protection.

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Mariana Tuto demonstrates traditional ikat weaving at her studio, Rumah Tenun Milenial, located in Desa Gayak, Ile Boleng, Flores Timur, Nusa Tenggara Timur. (Photo by Shinta Maharani)

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Working with Che Su Mo Women Group from Huey Eh Khang Village, Thailand

admin_samdhana — Tue, 30 Apr 2024 03:56:10 +0000

Working with Che Su Mo Women Group from Huey Eh Khang Village, Thailand admin_samdhana Tue, 04/30/2024 - 10:56

In 2023, the Samdhana team in Mekong worked with the Che Su Mo Women Group in Huay Eh Khang village in Mae Win, a sub-district of Mae Wang in Chiangmai, Thailand. They had sought Samdhana’s support to improve their branding and marketing capacity for their woven products.

The Che Su Mo Women group is led by Pi Noraeri Thungmueangthong, a village chief and one of the prominent leaders in the Indigenous Women’s Network of Thailand (IWNT). They were organized in 2013 with the initial support by the government’s funding for community enterprise. They were registered only in 2021. The group currently has 17 members; only one new member joined the original 16 at its founding.

During the project period, the Samdhana Mekong team was able to join the training on weaving and natural dying. They also visited the forest area being managed by the women, as well as the community forest where they collect non-timber forest products such as tree barks, leaves, roots and flowers for natural dying.

The development of the Che Su Mo weaving group is not only for income generation but also for the revitalization of Indigenous knowledge on weaving and environmental conservation.

Apart from the weaving group, there is another group working on herbal medicines. The two initiatives become a way to empower women to come together and build unity among them. Moreover, they generate income while revitalizing traditional knowledge on weaving, their culture, and their relationship with nature which has been diminishing and weakening in many Indigenous communities in Thailand. These activities have importantly become a learning process for the younger generation.

Women group with yarns, and tree barks for dying. (SAMDHANA/Souphida)

Connecting weaving, herbal medicine development and environmental conservation is a good way to raise the awareness of the people, and to strengthen the conservation work of the community. They collect the bark of trees, leaves, fruits, roots for natural dying and herbal plants. In this process, they raise the awareness of the youth about the relationship between people, culture, forest and the importance of protecting nature to maintain their way of life. The entire initiative has also become a good way to bring young people back home and invest their knowledge to community development.

At the beginning of 2024, they started a community market which opens every Saturday evening in the village. They sell community products, not limited to weaving and herbal medicines.

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Youth joining the training on weaving and natural dying with Che Su Mo Women Group in Huay Eh Khang village in Mae Win, a Sub-district of Mae Wang in Chiangmai. (SAMDHANA/Souphida)

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Farmers in 2 Bukidnon villages eye self-sufficiency via communal farms

admin_samdhana — Mon, 29 Apr 2024 02:24:34 +0000

Farmers in 2 Bukidnon villages eye self-sufficiency via communal farms admin_samdhana Mon, 04/29/2024 - 09:24

A number of farmers in two villages of Baungon town in Bukidnon – Lingating and Liboran – are now shifting from individual to collective farming, using techniques on integrated farming systems that they have learned through training supported by Samdhana Institute.

The communal farms, currently encompassing a little over two hectares, are being run by three local organizations – Canitoan Eco Farmers Association (CEFA), Hugpong Organikong Mag-uumang Ekonomista (HOME), and a cooperative. The areas are planted with corn, adlai and sorghum as sources of carbohydrates. They are not intended to be sold. To develop self-sufficiency and sustainability, after setting aside a certain quantity of the harvest for household consumption, the farmers use the remainder for animal feeds and as seeds for replanting. Seeds of white corn called “tinigib, ”which are hard to find nowadays, adlai and sorghum are shared among the farmers at no cost. The association also maintains a seed bank.

The farmers plant the crops based on cultural practices that were taught during a two-day training.

Among these cultural practices is the “lapat system, ” a diversified farming system that maximizes the use of small parcels of land through multi-cropping. Here, adlai is planted along the farm perimeter while corn and sorghum are planted at an interval of three plots.

Women members are considered as balance of the project implementation. They are not limited to food preparation and other logistical requirements of the project, in fact, they are also participating in the decision making process.

Sorghum, an ingredient for animal feeds, is mainly imported, but is becoming popular due to the conduciveness of local conditions. It is an important crop, as integrated farming means raising livestock like hogs, chickens, ducks and small ruminants, which require feeds. Moreover, like adlai, it can be an alternative to rice as a staple cereal.

The project has noted an increasing involvement among the farmers. Out of the 27 members of the organizations, 15 are now participating in the communal farming activities. For their part, the women are involved not just in tasks like food preparation and logistics but also in the decision- making process.

The concept and practice of organic farming has been shared to the local community. At the Lingating Integrated School, teachers and students have set up a demo farm called “Organikong Gulayan ng Paaralan”. The San Roque Mission Station in Li has also established a demo farm at the back of the church where they have planted corn and eggplant following organic methods and protocols.

There have also been several requests for the production of more foliar fertilizers and insect repellants, as well as farm planning, designing and layouting.

Farm planning and foliar fertilizers processing.

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Two days training on the cultural practices of Native corn, Adlai and Sorghum.

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