THE ROLE OF TRADITIONAL BELIEFS AND LOCAL WISDOM IN FOREST CONSERVATION
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e-ISSN 2549-7529 | p-ISSN 1412-0313
https://ejournal.upi.edu/index.php/gea
Jurnal Geografi Gea, Volume 22, Number 1, April 2022
THE ROLE OF TRADITIONAL BELIEFS AND
LOCAL WISDOM IN FOREST CONSERVATION
Asep Mulyadi1, Moh. Dede2, Millary Agung Widiawaty3
1
Faculty of Social Sciences Education, Universitas Pendidikan Indonesia,
Jln. Dr. Setiabudhi no. 229, Bandung City, West Java, Indonesia
2
Center for Environment and Sustainability Science, Universitas Padjadjaran,
Jln. Sekeloa No. 01, Bandung City, West Java, Indonesia
3
Research Center for Nuclear Energy System, National Nuclear Energy Agency (BATAN),
Jln. Kuningan Barat, DKI Jakarta, Indonesia
1
asepmulyadi@upi,edu, 2m.dede.geo@gmail.com, 3millary04@gmail.com
ABSTRACT
Deforestation has become a global issue, primary forests have been converted into
plantations, agricultural land, and built-up area. Although many environmental
regulations have been enacted since the emergence of the sustainable development
concept, in reality, they are not effective when compared to forest management by
indigenous peoples. This article intends to reveal the role of traditional beliefs and
local wisdom in forest conservation. We selected five indigenous communities as
representatives of beliefs and forest conservation efforts in Indonesia ie. Nagari Sungai
Buluh, Mollo, Kampung Naga, Manggarai, and Dayak Kanayatn. This research uses
qualitative data that is analyzed by a descriptive approach, it can explain in detail the
forest management by indigenous peoples. Traditional belief systems and conservation
have proven to maintain the forests, and also ensure the availability of natural
resources and ecosystem services for humans in the surrounding. The indigenous
peoples consider the forest to be a clean and sacred place, it can only be accessed or
used at certain times. The forest zoning by indigenous peoples guarantees its
sustainability and is evidence of the application of ecocentrism, humans are part of
nature and are obliged to protect the resources that have been mandated by God.
Keywords: forest management, Indonesia, sustainability, traditional community.
INTRODUCTION emit aerosols – mold spores, pollen,
Forests in Indonesia are one of the microorganisms, and other biological dust –
natural resources that must be preserved. which act as condensation nuclei that trigger
Forests have various essential functions for precipitation (Evans, 2017). Forest
human life and others such as hydrological, ecosystems are also able to reduce splash
orological, economic, strategic, ecological, erosion that can erode topsoil due to the
and aesthetic functions. The dynamics of kinetic energy of rainwater and allow some of
forest ecosystems that are local will affect the the water to slowly flow to the ground surface
global situation (USDA, 2017). Changes to or be re-evaporated after being held back by
forest ecosystems both in quality and quantity leaves, stems, twigs, and plant canopy. The
can trigger various environmental problems. reduction of splash erosion contributes to a
When observing the biogeochemical cycles decrease in soil colloid content and sediment
that occur on Earth, forests play an important load in surface water flows that usually cause
role in the cycle of water, carbon, nitrogen, problems such as silting and eutrophication in
and phosphorus. Forest ecosystems contribute storage and rivers (Asdak, 2013). Even the
to 70 percent of atmospheric humidity and root of forest plants penetrating the soil also
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Jurnal Geografi Gea, Volume 22, Number 1, April 2022
plays a role in the rainwater infiltration environment. Traditional communities
process and reduces the run-off rate that can strongly believe that forest management
simultaneously increase the capacity and level activities are an inseparable part of efforts to
of groundwater (Widiawaty et al., 2018). protect resources for future generations.
Even though it is considered a Indigenous peoples also understand that
renewable natural resource, restoration of forests are a reciprocal link between humans
forest ecosystems is a big challenge if the and other living things with natural factors,
damage has eliminated various ecosystem thus forests are often sacred to maintain their
functions and disrupted the existence of other functions, and even have their name as the
resources, especially water and soil. High main feature (Ati et al., 2017; Iskandar,
population pressure on land causes forest 2017). The important role of forests for
ecosystems to continue to be threatened and humans can be observed in various traditional
degraded by development activities, land communities in Indonesia that use forests as
clearing, and forest and land fires (USDA, the basis for the philosophy of utilizing
2019). On the other hand, this threat also natural resources and environmental balance.
arises due to the nature of the forest as Communities that still keep traditional values
common-pool resources (CPRs) which have and depend on forests create various patterns
common properties so that their use is non- of forest management through the existence
rivalry and it seems that the principle of non- of sacred forests (Baso, 2009; Iskandar,
excludability can't be applied. This concept 2009). Indonesia's diverse geographical
causes forest resource management to often conditions have triggered the emergence of
face problems, the tendency of forests to be spatial isolation that has led to various local
overexploited, and over-exploitation due to people's beliefs about forests. The very high
the anthropocentric paradigm. This ethnic and cultural wealth presents local
phenomenon continues to occur, even after wisdom in utilizing the forest resources
the enactment of Law Number 32 of 2009 available in their environment. Therefore, this
concerning Environmental Protection and paper aims to present the role of traditional
Management (Asdak, 2018). This law is not belief systems and conservation in forest
yet strong enough to regulate and overcome preservation in Indonesia.
environmental problems that exist in
Indonesia, even the circulation of protected RESEARCH METHOD
animals and plants in the market (Mulyadi & Indigenous peoples are a unitary
Dede, 2020). It is necessary to pay attention human population, its members are not only
to the cultural principles and local wisdom of tied to the place of residence of a particular
each different region. Local wisdom is a area but are also bound to hereditary
noble value that applies in the life of the relationships in kinship ties (genealogical)
community to, among other things, protect and social rules (Sangha, 2020; Mahuika &
and manage the environment sustainably. Kukutai, 2021). For traditional people, forests
Local wisdom is very influential in forest are also considered a gift from their ancestors
conservation, because the community around that must be protected (Iskandar, 2016). In
the forest has a sustainable function, both in this study, the traditional communities used as
the economic field and even in the socio- study materials represent the cultural diversity
cultural field, thus they always maintain and in Indonesia such as the Nagari Sungai Buluh
manage the forest even though there are (West Sumatra), Mollo community (East
people who could not care less about the Nusa Tenggara), Kampung Naga (West Java),
function of the forest. Manggarai Tribe (East Nusa Tenggara), and
Communities around the forest have Dayak Kanayatn community (West
their way of managing and utilizing forest Kalimantan). This study completely uses
products. They use customary norms and secondary data from previous studies. Efforts
culture in managing the forest. The culture to find similarities and differences in the role
has been carried out by their ancestors from of belief systems and traditional conservation
generation to generation to protect the in forest conservation are carried out through
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Jurnal Geografi Gea, Volume 22, Number 1, April 2022
literature studies from various credible library reduce illegal logging and can protect forest
sources (Williams et al, 2020). We analyzed areas. Nagari Sungai Buluh community is
the data qualitatively with a descriptive managed based on local wisdom which forms
approach. Qualitative descriptive research three divisions of forest area (zoning), namely
aims to explain in more detail the problems to the forbidden forest, stash forest, and
be investigated by studying individuals, processed forest(parak). The forest utilization
groups, and phenomena (Seixas et al, 2018). is managed based on ancestral tribe land
ownership, which means that people other
RESULTS AND DISCUSSION than those who own the land are prohibited
Protecting forests in a special way from being involved in managing forest areas
carried out by traditional communities is an or utilizing the nagari forest area.
ethic that must be implemented which is part In the forbidden forest, nagari
of their customary norms. Environmental community is not allowed to use wood from
ethics as a cultural product is considered to forest products, except for people who are
have high value, it must be implemented in unable to meet their basic needs, then
the cultural system (Diana & Pasya, 2015). permission to ninik mamak who lead their
Humans develop cultural value systems respective clans. The existence of this
related to the environment, especially forests. agreement is because if the timber is cut
If the forest has decreased its carrying down, the damage to existing water resources
capacity and is at a limit that is considered to in the forest area will have an impact on the
be able to destabilize their lives. Efforts to needs of water resources in the community.
maintain community behavior can harm the People who are granted a permit are only
environment and other humans at the times allowed to take two sticks of wood and have
(Christiawan et al, 2017). Thus, local wisdom to replace them with new tree seedlings. To
as an effort to maintain and protect forests preserve the forbidden forest, the community
owned by traditional communities is an also believes in the myth of Inyiak Balang,
environmental ethic. the forest guard. Inyiak Balang is a tiger
(mythological creature) that protects the forest
Traditional Belief and Local Wisdom in from human greed. In this area, strict
Forest Conservation customary law applies if the community
Nagari Sungai Buluh violates it (Muhammad, 2017). These
Nagari Sungai Buluh community is the prohibitions include:
Minangkabau tribe of West Sumatra (BPS, 1) Dilarang maambiak buah-buahan yang
2018). The need for water resources for masih mudo. Prohibition of picking
household purposes and irrigation of rice unripe fruit.
fields are obtained from the Kuau River 2) Dilarang menebang pohon petai. This
which is located in the nagari forest area. In prohibition serves to prevent people from
Sungai Buluh Nagari Forest area, there is taking too much petai and other fruits.
cooperation between local government and 3) Dilarang menebang kayu untuk tujuan
traditional leaders to determine forest apapun. This prohibition serves to
protection activities. To manage forests, the prevent the community from cutting
community creates a management agency that down wood because woody plants are an
has the task of implementing forest important component in protecting the
management rights boundaries, compiling nagari area from landslides and floods.
work plans, protecting forests, carrying out In stash forest, Nagari Sungai Buluh
rehabilitation, and making management plans community uses it as a reserve forest to meet
to comply with the directives of the Ministry their daily needs in case of food shortages. In
of Environment and Forestry of Indonesia the forbidden forest, nagari community is
(KLHK). The Nagari Sungai Buluh prohibited from taking and consuming raw
community makes customary rules that the forest products. In addition, in stash forest,
Nagari people must obey (Agustini et al., nagari community is required to plant plants
2017). The regulation is considered able to that can cure diseases (herbs). In addition to
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the customary regulations above, according to The forest in Mount Mutis also serves as a
Hamzah and Suharjito (2015), there are also habitat for ampupu (Eucalyptus urophylla)
several prohibitions and norms of nagari (Anna, 2015).
community, including: Mount Mutis for the Mollo
1) Dilarang manabang pohon dakek jo mato community is likened to a mama (mother)
aia di hutan ulahan dan simpanan. It is who can irrigate the island of Timor, thus soil
forbidden to cut down trees close to fertility and the welfare of living things are
springs because it will damage water maintained. In addition, the Mollo community
sources that are needed for agriculture also describes the forest of Mount Mutis as
and the clean water needs of the nagari land that symbolizes their flesh, water as
community. blood, stones as bones, and trees as their hair.
2) Masuak sarato tau kalua sarato isi. Referring to the arrangement of the area,
Outsiders may not enter the forest Mollo community divide the Gunung Mutis
without permission from the nagari. The forest area into three parts (zones): nais-tala’
community is not allowed to sell land to (hutan larangan), padang penggembalaan,
outsiders. and perkampungan. Nais-tala' (forbidden
In addition to managing the stored forest) is an area with natural forest
forest as a reserve forest, Nagari Sungai ecosystems that are still natural and are
Buluh community also utilizes certain forest considered sacred to the Mollo community.
areas as an economic source known as parak. The forbidden forest is sacred as a place for
In Nagari Sungai Buluh, parak is planted with performing rituals in which there is a Faut
plants that have a selling value for the kanaf-Oe kanaf which is a stone belonging to
community. In the processed forested each clan used for ceremonies for their
processed forest, nagari community plants a ancestors.
lot of cultivated plants such as forest chilies For the Mollo community, the
and ferns as the basic ingredients. In addition, existence of living things in the forbidden
nagari community also helps to plant herbal forest should not be taken and must be
plants such as kumis kucing (Orthosiphon approved by the customary leader. The ban on
aristatus), pasak bumi (Eurycoma longifolia) cutting down trees is strictly enforced
and tapak dewa (Gynura divaricata). This following the contents of the regulations
herbal plant is a source of income for nagari made by the king and traditional elders. The
community. ban can be revoked after meeting the
objective criteria, for example having met the
Mollo Community harvest requirements that must be preceded
The Mollo community is an by a traditional ceremony (Anna, 2015).
indigenous community that inhabits the Mollo Apart from sanctions and prohibitions, there
area, East Nusa Tenggara. According to the are also custom orders to plant banyan trees
Mollo people, the forest is a resource to meet (Ficus sp.), bamboo (Bambossa sp.) and
the various needs of life that is part of their tamarind (Tamarindus indicus) around
culture (WWF, 2010). The attachment of the springs in forbidden forest. Tree planting is
Mollo community to the Gunung Mutis forest also carried out around springs, riverbanks,
is a tradition that has been passed down from landslide-prone areas, and in their clan's stone
generation to generation, although in the sites – several rituals such as honey
current era some of the forests is categorized harvesting ceremonies, welcoming guests,
as a state forest area through Cagar Alam and vows making ceremonies are carried out
Gunung Mutis (CAGM) or Gunung Muntis there.
National Park. For the Mollo community, the Mollo community has a tradition of
CAGM area is a place for herding livestock as raising large animals such as cows and horses.
well as a provider of water sources for To prevent livestock from entering the
households, building materials, and firewood. forbidden forest, the community-made O'af (a
Non-timber forest products such as honey can fence for roaming livestock). Apart from
also be used to increase household income. raising livestock, the Mollo community also
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has an economic activity, harvesting forest The forest has the main function, as a
honey (Nomeni & Hakim, 2012). Honey is life support system to regulate water, prevent
taken traditionally and regulated in strict flooding, control erosion, and maintain soil
customary regulations, such as not being late fertility. Community-based management of
for harvesting, taken at night, beginning with Kampung Naga forest resources has benefits
a traditional ceremony and slaughtering as a sustainable economic, social and
livestock, praying to ancestors, and singing ecological balance. For Kampung Naga
along the way to the tree where the harvest is community, the forest is a gift from their
located. The song is a compliment and ancestors that must be protected. The local
appeals to the bees, thus the following year wisdom of Kampong Naga community has
they will produce honey again. Tree honey is been proven to save an area and its contents
collected twice a year. with various forms of prohibition (pamali).
Kampung Naga The forest in Kampung Naga is divided into
Kampung Naga is a traditional four areas, hutan larangan (forbidden forest),
Sundanese community that inhabits one of the hutan keramat (sacred forest), hutan serapan
fertile valleys in the Tasikmalaya Regency. (absorption forest) and hutan garapan
Kampung Naga community preserves (cultivated forest). Hutan larangan is a forest
papagon hirup culture that includes a will area that is closely guarded for its
regarding forbidden forest (prohibition forest) sustainability. Hutan larangan is across the
and burial areas, a mandate about a simple Ciwulan river (Darusman, 2016; As’ari et al.,
lifestyle, a prohibition on actions and 2018). They believe anyone who visits the
ceremonies, as well as the consequences of forbidden forest will not return, although
violating traditions such as feelings of guilt, there is no evidence of this. This is what
thus they can create a harmonious life with makes the people of Kampung Naga and
their cultural and natural environment. One visiting tourists afraid to enter the forbidden
the evidence of harmonious living behavior forest. The benefit is the forest and the
can be found in the wisdom of forest and ecosystem there are still well preserved and
environmental management (Ningrum, 2012). maintained.
The arrangement of the Kampung Naga area In the sacred forest, Kampung Naga
is divided into three zones based on its community believes in ancestral origins in
sacredness, holy, clean, and dirty areas forming their village. In hutan keramat there
(Iskandar & Iskandar, 2018). In Kampung are tombs of the ancestors, Sembah Dalem
Naga there is a customary forest known as Singaparana (Sukandar, 2020). The function
leuweung larangan (forbidden forest) as a of a sacred forest is the same as a forbidden
sacred area because there are graves of the forest for conservation. The difference
ancestors. This forest is strictly guarded, thus between a sacred forest and the forbidden
visitors are restricted (Hidayat, 2015). forest is access to the forest. At certain times,
Kampung Naga community still preserves such as holding traditional ceremonies, only
various myths and ancestral messages people can enter the sacred forest, such as
containing various prohibitions, invitations, visiting the graves of their ancestors
and sanctions in managing the forest (Pratiwi, (Saringendyanti et al., 2008). In addition to
2016). Tri tangtu is closely held by Kampung the prohibition against entering the forbidden
Naga community, the forest is a sacred area forest and sacred forest, there is also the
that is kept sacred and preserved from outside prohibition of cutting down trees in the
influences and is jointly monitored. In forbidden forest and sacred forest. In
addition, there is also an absorption forest addition, if a baby is born, they must plant
that contains a variety of plants that contribute one tree, using a selective cutting system, if
to the microclimate of Kampung Naga. This they cut down a tree they must replace it.
belief is continuously strengthened and There is another forest type, Kampung Naga
institutionalized into a lifestyle, thus community also has hutan serapan. This area
Kampung Naga community can utilize forest is a forest area planted with types of trees that
resources appropriately. can absorb water, such as pine, mahogany,
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and bamboo. Trees create a microclimate for Kampung Naga is privately owned. Even
agricultural land and preserve water and soil though the land they cultivate is private, they
fertility, thus helping to create a sustainable still use and manage the forest in accordance
agricultural production process. Absorption with applicable customary rules (Table 1).
forest is a collaboration with PT Perhutani, The access rights of the Kampung Naga
Kampung Naga community and other community to arable forests in the Kampung
communities often hold tree planting Naga forest area are classified as owners who
cooperation. The arable forest is a forest that have transfer rights to be able to sell or rent
the Kampung Naga community uses and all or part of the land they own but in
manages the forest. Kampung Naga accordance with applicable laws and norms,
community is an agrarian society whose life is and may not be sold or rented to the outside
farming by utilizing cultivated arable forests community.
(Ningrum, 2012). Hutan garapan in
Table 1. Customary Regulations in Kampung Naga related to Hutan Garapan.
Customary Law Rules Benefit
the arable forest is private land for generations Maintaining the rules, laws, and customary norms
and may not be handed over to a community so as not to fade.
other than the Kampung Naga community.
The area of arable forest has tall trees (primary Water absorption and wind resistance.
forest).
The farming system must comply with the Plant pest control.
applicable customary law rules according to the
star count.
Farming is expected to use organic and Maintenance of soil and plant fertility.
environmentally friendly materials.
Performing rituals of planting, sowing, and Respect to God and ancestors.
harvesting.
There are certain dates in horticulture planting.Planting at the same time, maintaining a
community culture, treating ecosystems wisely,
and encouraging social responsibility to help each
other.
The rule of the selective logging system applies Protection of places for growth and regeneration,
in cutting trees. protection against pests and diseases, as well as
protection against fire hazards, and ensuring the
sustainability of production in small areas.
Taking, utilizing, and cutting down must be in Limiting excessive cutting of trees.
accordance with needs, not desires.
Replanting if cutting trees. Reforestation and reboisation.
One baby born requires one tree to be planted. Ecological sustainability for future generations.
Source: Modification from Pratiwi, 2016
Manggarai Tribe Mountains, located in Manggarai Regency
Earth in the perception of the and West Manggarai Regency, East Nusa
Manggarai tribe is a mother who provides Tenggara. Manggarai tribe treats the forest as
food, she must be respected and treated with a sacred place. In Barong Wae, worshipers of
sacredness. Meanwhile, the sky is the father the spirits that guard the springs require to
who gives rain for soil fertility (Iswandono, designate a sacred area for the forest located
2016). Manggarai tribe inhabits the Ruteng at the water source. At the Barong Wae
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ceremony, sometimes people plant a fig tree becomes very strong when there is an
(Ficus variegata) as part of the ritual. element of belief by giving the name of a god
Especially for the forest around Lake to the teno tree as the abode on a type Ficus
Ranamese, the Manggarai tribe also forbids sp. tree, as well as the existence of myths of
taking the existing wild plants and animals goodness such as the assumption that it can
(Rambut, 2016). This belief comes from the ward off evil spirits and can maintain peace
legend that Lake Ranamese was once a (Iswandono et al., 2015). The forest is not
densely forested valley. Reputedly, once allowed to be cut down by anyone except
there was a hunter who turned into a large with the permission of Tua. Timber
stone known as watu naga (dragon stone), harvesting by the community is not on a
where people often performed the ritual of large scale for sale, but only for the need to
pouring chicken blood over the dragon stone build houses and still consider sustainability
for their ancestors every year. aspects (Firdaus, 2012).
Manggarai tribe has sustainable local
belief values related to the spatial distribution Dayak Kanayatn
system of land management to prevent Dayak Kanayatn community lives in
degradation. The sacred area is a place to Sidas Daya Village, Landak Regency, West
perform traditional worship rituals (Perdana, Kalimantan. Sidas Daya village is a hilly area
2016). The people of Wae Rebo worship the with an altitude of 200 meters above sea
seven spirits who inhabit the seven sacred level consisting of lowlands and a small part
places. Those are high hills from which to of swampy areas. Kanayatn Dayak
see the entire Manggarai area. While Ponto community has a relationship with forest that
Nao and Golo Ponto are the names of the they call kompokng marang. This concept
northern hills, Hembel is the name of a place, refers to the traditional wisdom of forest
Wae Regang is the name of a dry river that management that has existed for a long time
has water in the rainy season, Ulu Wae Rebo and has always existed in the community
is the name of the water source of the Wae (Sahertian, 2021). Kompokng indicates a
Rebo river and Polo is the name of a deep location that is overgrown with large trees
ravine. The five sacred areas to the north of and is taller than other trees there. Kompokng
the village are all within the boundaries of still exists because of the behavior of
the Wae Rebo village area. Manggarai tribe Kanayatn Dayak Community that respects it.
believes that ancestral spirits are in the north, Kompokng is generally owned by one family,
which is the boundary of the Wae Rebo but can also be owned by individuals if the
people, thus people do not work in the ownership mechanism continues to be
enclave area that is in the north of the sacred inherited and maintained from generation to
area. A sacred forest (pong cengit) is spring generation (Desinta & Darmastuti, 2019).
protection for the traditional barong wae Each household has at least two kompokng
ceremony. The belief in barong wae causes areas planted with various trees – usually
the area around springs and lakes to be those that can be used as building materials.
sacred. Sacred forest is a tradition of forest Kompokng also has a sacred value for Dayak
protection with community participation, Kanayatn community because it contains
thus it should be a core zone in a national sacred places and springs. Kompokng is often
park (Kosmaryandi, 2012). The Manggarai associated with mystical things because it is
people believe in totemism that keeps certain believed that society is inhabited by spirits
animals in the forest. (Soni, 2012).
Manggarai tribe also believes that The sacralization of kompokng causes
forest plants have magical powers to cure the utilization of the resources in it to be
disease. The willingness of the community to carried out wisely with an open scheme.
carry out forest conservation is due to the Anyone can take the fruit that falls from the
high benefits of a species or the myth of tree in the kompokng area. This rule becomes
environmental benefits such as increasing different if a kompokng is designated as a
water discharge. This conservation effort customary area (kompokng marang) where
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forest products may not be taken by anyone, The role of Dayak Kanayatn community in
including the owner. According to local Sidas Daya Village in protecting kompokng
legend, kompokng marang was discovered by marang can be observed in their conservation
an old woman named Ne' Togak. One day efforts, including:
Ne' Togak was hunting in the forest and then 1) Build a guardrail around kompokng
met someone who was believed to be a spirit marang using wood and bamboo.
who had transformed into a human and 2) Planting several types of trees such as
introduced himself as Jubata - Dayak rubber, tengkawang, and langsat outside
Kanayatn community called the highest the kompokng marang area as markers or
entity with this term (Hartatik, 2006). Jubata boundaries.
is believed to have passed down customs to 3) If there are parties who intentionally /
the ancestors of the Dayak Kanayatn unintentionally damage, burn, or cut
community. Jubata gave a mandate to Ne' down trees in the kompokng marang,
Togak that the forest should not be used to they are required to replace them and
open fields, should not be polluted, any replant them with the same type and a
animals should not be killed, and the stones number of trees.
contained in it should not be moved or taken.
Dayak Kanayatn community is also required Differences and Similarities in Forest
to bring offerings into the forest if they want Conservation
to open fields and after the harvest season. Based on five indigenous
This belief must be obeyed and has communities with traditional belief systems
consequences, calamity will occur in Sidas and conservation in forest conservation, there
Daya Village. Inside the Kompokng Marang, are similarities and differences due to
there are two altars known as panyugu (field cultural diversity. Differences in the
opening ritual) and Naik dango (post-harvest biophysical environment (ecosystem) and
thanksgiving). Kompokng Marang also has good social systems also influence the
stacked stones consisting of three levels with interaction pattern of the community with the
a height of about 300 meters from the surrounding forest. These differences can
ground. The three rock levels each have the occur due to past experiences, availability of
names Badango, Lengor, and Alatn rocks as forest resources, and patterns of use. The
representations of Jubata, thus they are used behavior of indigenous communities in
as places to offer prayers. Anyone who wants treating forests is also influenced by their
to enter kompokng marang is required to ask cosmological, where people with traditional
permission from Jubata. The prayer is usually life patterns and styles interact more strongly
led by a priest panyangahatn or sampakng. with nature (Suharyono & Amien, 2013).
Thus, kompokng marang can be interpreted Another difference in the traditional pattern
as a hutan larangan (Oktaviani, 2015). of forest conservation is the decision-making
The local wisdom of Dayak Kanayatn mechanism regarding the management and
community in Sidas Daya Village in access to its resources. Generally, in adat
protecting kompokng marang is proven by communities, decisions regarding forest
beliefs and customary law that apply to management are made through adat
everyone (Rahmawati, 2012; Soni, 2012). institutions by deliberation, while others
First, Jubata maintains the belief regarding decide based on individual cults. Access to
kompokng marang as conveyed by Ne' the forbidden forest is also relative to the
Togak, so that its existence is sacred which social system because some forbidden forests
must be obeyed if you do not want calamity accessed at any time (as long as they are
(jukat) both in terms of behavior and taking licensed), while others can only be accessed
resources in it. Second, there is customary when there are certain conditions such as
law that contains various customary orders ceremonies, traditional rituals, or
and sanctions for those who violate it. Those emergencies (Latifah et al., 2020; Dede et al.,
who want to enter Kompokng Marang, must 2021; Uspayanti et al., 2021).
notify and ask permission from pangkalatn.
A. Mulyadi et al. The Role of Tradisional Belief and Local Wisdom in …
62e-ISSN 2549-7529 | p-ISSN 1412-0313
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Jurnal Geografi Gea, Volume 22, Number 1, April 2022
The similarity between traditional systems and conservation have proven to be
conservation in forest conservation is the able to maintain the existence of forests and
assumption that forest conservation is an ensure the availability of other resources.
effort to preserve life. The forest is described Conservation efforts on natural resources
as a mother figure who always protects if its regard it as a sacred place that can only be
existence is maintained. Mother's love is accessed or used at certain times. Human
manifested in the form of resources – belief is part of nature and has been
especially water. Another similarity is the mandated by God to indigenous peoples,
concept of a forbidden forest that has strict which is very necessary for the community in
management under customary regulations. the post-modern era, thus studies of it can be
The prohibited forest is a core area that has improved.
an influence on other surrounding areas,
including cultivation areas and community- RECOMMENDATIONS
built areas (Ritonga et al., 2014). Resources Efforts to explore various local
of forbidden forests are common goods but wisdom can continue to be deepened by
have very limited criteria for use, where further studies, including the forest
access must be through community elders. management by indigenous peoples. It will
Another similarity can be seen from the be useful to know the dynamics of traditional
community's philosophy in forest spatial forest management in the globalization and
planning, where the forest is always limited modernization era.
to the area of cultivated forest for both
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