Water Resource Conservation Based on Local Wisdom of

Madurese Ethnic Migrant at Kalibaru Afdeeling Banyuwangi,

Indonesia
S Hariyadi1, K Fikri1, A Fatahillah1, R Wardhani2 and Sulfahri2
1
Faculty of Teacher Training and Education, University of Jember
2
Faculty of Mathematics and Natural Sciences, Hasanuddin University

E-mail: sulfahri@unhas.ac.id

Abstract. Conservation of water resources is very important in the afdeeling area because
water needs are needed to provide water supply for plantations. The behavior of ethnic
Madurese migrants in Kalibaru Afdeeling becomes interesting to investigate because it differs
from the ethnic indigenous Banyuwangi, Osing. The purpose of research to know how ethnic
Madurese migrants in the conservation of water resources in the plantation area. This study
used a qualitative method with a branched contractile approach, with some informants from
three elements such as, residents, community leaders, and village coordinators. The result of
this research shows that Sumber Pereng’s inhabitants have some ways to maintain water
resource by keeping bamboo and cleaning the area every Rabu Wekasan, while Sumber Limak
and Sumber Gueh's inhabitants always change the plants around the water resource, but they do
nothing to maintain and conserve it. Water resource conservation is better at Sumber Pereng
rather than at Sumber Limak and Sumber Gueh.

1. Introduction
Kalibaru Afdeeling in Banyuwangi, East Java, Indonesia is a plantation area since Netherland’s
colonialsm era. In 1800s, many people from Madura Island forced to leave their hometown to work as
laborer in some plantations around Java Island. VOC’s (Vereenig de Oostindische Compagnie)
regulation which applies life time contract forces laborers to stay at Afdeeling area for over
generations. This is the early era of why many Madurese ethnic migrant stay and live at East Java,
especially in Kalibaru [1].
As afdeeling area, water is a vital factor which is needed for plants viability and people’s daily
activity needs. On the other hand, the population of people which always grows bigger threatens the
existence of water resource because they need to use area to build buildings, such as government’s
building, school, market, public health center, and many more. This activity can force people to close
water absorption area which is an important factor in saving water at resource water that is used to
supply people’s daily need.
Increasing of settlement’s demand threatens water supply and biodiversity, for food production or
other people’s vital needs. Lack of water occurred in most every part of the world, which is more than
one billion people can not drink adequate water. Agriculture sector needs approximately 70% of fresh
water in the world [2]. Area’s usage pattern and climate change have a direct impact to the quality and
quantity of water. The escalation in temperature will increase the level of water loss through
evapotranspiration with the result that decrease the volume of the water surface. Water volume will
also be affected by quantity change, time, and variability of rain intensity. The evaluation of water
supply in the future needs to be considered as the closure of land and usage pattern of the area, which
has already been proven to affect the balance of water in a very long term [3]. In Banyuwangi
Regency lost 32 of its water resources and 50% the rate of water plow begins to fall in the beginning
of 2008. The phenomenon has some factors, such as the changing of usage of the forest, decreasing
number of forest protections, and illegal logging which causes barren lands [4].

Figure 1. Kalibaru Map at Banyuwangi Regency,

East Java, Indonesia

This fact is different from what happens to water resource of Madurese ethnic migrant in Kalibaru
Afdeeling, which is well maintained. People keep their tradition as their local wisdom legacy by doing
massive social activity. They also invited to maintain the system through living environment education
in school and general education in society. It is similiar to what Osing ethnic do; they protect trees and
plants around the resource water area. Thus, the implementation of their local wisdom developed
through education activity, training, practice, and culture attraction [5]. The conservation experiences
in various contexts in the Philippines have shown that effective natural resource management
programs are never detached from the values, needs and participation of the local communities [6].
This resource water conservation phenomenon in Madurese ethnic migrant at Kalibaru becomes
interesting since they do not have an adequate living environment education, without being scared of
myth which is based on ghost stories, without rituals that require offering basis, it is just based on their
own beliefs and traditions for over generations to keep and maintain their water resource. This is
different from tradition in Osing people who believe that there is another power that protects water
resource, so they worship that power by giving kinds of offerings, by doing kinds of rituals due to
people’s beliefs of some magical or mystical power [7]. There are several things which significantly
influenced attitudes and behaviors of water, including the level of awareness, conservation, and water
usage, are the level of education, economical status, domicile status, income, ethnics, climate, and
season. On the other hand, some categories like, sex, age, water bill, and domicile location show that
there is no significant effect of the water usage [8].
The current situation shows that water resources availability in Afdeeling Kalibaru are still intact
since it is discovered in the Netherland’s colonialism era in Indonesia. These water resources are
adequately able to fulfill the daily needs which are about 1,500 people. Moreover, it is pledged for
maintaining producible plant which is about 969 hectares of coffee plant. In addition, Afdeeling
Kalibaru is coffee producers with pretty high productivity. It can be seen from the table 1 below.

Table 1. Haverst Area, Average Production, and Production of Coffee at Kalibaru, 2011
The width of area (Ha) Annual The amount/
Plants don’t Production production total of
Immature Plants
Produce/ Total (ton) (kg/ha/th) peasants
Plants Produce
Broken Plants
7 950 12 969 855 900 1.348
 The phenomenon of people’s activities which relates to maintain water resources becomes an
interesting study to be observed since it can be considered as a comparison to water resources in other
places which have similiar characteristics and behaviors to Afdeeling Kalibaru.

2. Research Metodology
The observation is located in Afdeeling Kalibaru, Banyuwangi Regency, East Java, Indonesia. It
aims to identify how people do kinds of water conservations based on their knowledge and local
wisdom. It uses qualitative method with constructionistic approach which has three steps. The first is
general observation and interview; the second step is data collecting and analysis; and the third is
discussion and result of the observation. The respondences are some people who usually use the water,
some public figures, and village’s coordinators. The data is collected through participation observation
and in-depth interviews. The assessment of validity is done by standardization technique ‘member
check’. The data analysis uses interactive model in the form of data collecting, data reduction, data
display, data verification and conclusion.

3. Result and Discussion

3.1. Water existence
From the result of observation, the collected data proves that there are three spots of water sources
in Afdeeling Kalibaru. One spot is out Afdeeling’s zone called Sumber Pereng and the other two
spots which are in the Afdeeling’s zone called SumberLimak and Sumber Gueh.
Sumber Pereng is located quite far above Afdeeling’s area with heterogeneous and dense
populations. It is about more or less than 3 m x 6 m x 2 m, surrounded by very dense bamboo trees
Bambusa sp. On the other hand, Sumber Limak is located in the 23rd block Afdeeling with the width is
about 2 m x 5 m x 1 m which is separated into two buckets, which is one for shower used by men, and
the other for women which very heavy and unstoppable shower. Sumber Limak is surrounded by
Jambon trees. The last is Sumber Gueh, is located quite near Sumber Limak which is in the 24th block.
This spot has never been used since 2001. It has width 2 m x 3 m x 0,5 m which has been covered by
bushes. It is also surrounded by cassava trees.

Table 2. Water existence

Informant Information Fact
People There are three well-kept water spots, they are There are three water resources
‘Sumber Pereng, Sumber Limak, and Sumber with the width:
Gueh’ A. 3 m x 6 m x 2 m (Sumber
Public figures Water resoures originally released to out of Pereng)
Afdeeling, which is located higher over the B. 2 m x 5 m x 1 m (Sumber
Afdeeling. Then, two spots appeared right Limak)
below the main spot. C. 2 m x 3 m x 0,5 m (Sumber
Village’ There are three spots, one spot is located out of Gueh)
coordinators Afdeeling’s zone and the other two spots are
located in the 23rd and 24th blocks.

3.2. Water maintenance

The activity which is done by the people in maintaining the water sources is different in each spot.
Sumber Pereng’s people clean the spot every Wednesdays in Sapar month in Javanese calendar. The
date is chosen due to people’s beliefs that in that day, God gives 360.000 disasters and 20.000 dangers,
which is inspired by “Rebu Wekasan” culture [7]. The activity includes in cleaning the environment of
water resources from weeds and litters.
The tradition of Rebu Wekasan cannot be separated from the roles of public figures that live near
Afdeeling Kalibaru. The basis of this belief is a holy book which Afdeeling Kalibaru’s people get
descendantly or by learning religion in mondhuk or pondok pesantren. The holy book is called
Tarjuman which is about Rabu Wekasan tradition.

“nikuh settong fa’idah a nyebbut oreng se ahli ma’rifat dha’ Allah Ta’ala se ahli e bukka’ paningalah
atena ja’saongghunnah e sabbhen dina rebbhu dhibudhinah bulen Syaffar toron bhalaih dhari langek
tello ratos ebuh bhalaih ben du polo ebuh bhalaih”
Meaning:
“This is one of the benefits which is said by the expert of ma’rifat whose sight has been opened by
God Allah, explains that in every last Wednesdays in Safar month will released 300.000 and 20.000
disasters from the sky” [9].
The implementation of Rabu Wekasan is coordinated by the village authorities to send invitations
to every villager to come and bring the cleaning equipment. The execution time is done in the morning
until afternoon because people believe that the God's protection comes at a time between morning and
afternoon. There is no administrative punishment for those who are unable to attend since it is fully
based on the self-consciousness of people around Sumber Pereng.

Table 3. The Activities of Water Sources Maintenance

Informant Information Meaning
People Maintenance of water sources in Sumber By clearing up the location of water
Pereng is conducted by cleaning up water sources in Sumber Pereng on Rabu
sources every Rabu Wekasan. Everyone is Wekasan, the water is hopefuly
asked to bring some equipments, such as a remained abundant. Meanwhile,
hoe, a large knife, a sickle, and a trash can. kind of activity does not happen in
Meanwhile, in Sumber Limak and Sumber Sumber Limak and Sumber Gueh
Gueh, there is no such activity like that. due to they have never
implemented for over generations.
Public figures Cleaning up water sources is done only in The awareness of people in caring
Sumber Pereng on every last Wednesdays of the rituals of water source in
(Pungkasan), termed Rabu Wekasan. Sumber Pereng because it is
Sumber Limak and Sumber Gueh do not do influenced by Osing Banyuwangi
similar activities since it needs procedures culture. Meanwhile, in Sumber
permission from the Afdeeling’s Limak and Sumber Gueh consider
management. that ritual is actually against the
rules of Islam and spoil the spirits
which guard the water sources.
Village’s During the cleaning up water source, the Society in Sumber Pereng is
coordinatos village’s coordinators are on duty in influenced by culture of Osing
providing invitation to all residents around Banyuwangi ethnic. Meanwhile, in
the site until the activitiy begun. The news Sumber Limak and Sumber Gueh
is informed two weeks before the event. where ethnic Madurese migrants
Only Sumber Pereng’s people who truly live, do not know about the rituals
aware of taking care of it, while people at of Rabu Wekasan.
the Sumber Limak and Sumber Gueh are not
 since they believe it has no effect on the
existence of water sources.
The treatment between the communities around water sources in Sumber Pereng, Sumber Limak
and Sumber Gueh are different due to cultural differences that influence the freedom of expressing.
Sumber Pereng’s society inspired by the culture of Banyuwangi Osing ethnic who performs rituals
Rabu Wekasan with offerings and dances. Yet, the difference in this community is just to do voluntary
work to clean up the location of water sources on the same day without offerings and dances. In
addition, the location of Sumber Pereng which is outside the Afdeeling allows them for being more
flexible in conducting kinds of activities without the permission from the management of Afdeeling.
People in Sumber Limak and Sumber Gueh with their strong belief of Madurese culture which has
never been associated such rituals with nature. They consider that cleaning-up activity using
traditional rituals and offerings will make the ghaib that people believe as ghosts or spirits stay and
guard the location, so that neither people of Sumber Limak and Sumber Gueh cleans-up the water
sources nor does kinds of activities associated with offerings through Rabu Wekasan. Furthermore,
Madurese culture views that the ghaib disturbs human life that they must be away from. On the other
hand, every activity around Afdeeling must obtain permission from the management of the company,
which is not like Sumber Pereng’s people.

3.3. Public Perception on the Sustainable Water Resources

An interesting thing from the conservation activities of water resources in Sumber Pereng is
bamboo plants that are around water sources. According to their perception, bamboo has a hollow rod
in the middle, can hold a lot of water from the dew at night or water in the rainy season. The saved
water then flows into the roots and then released into the soil as the water source. Thus, with the
perception as the basis, the existence of a bamboo plants is maintained rather than other types of
plants. In theory, the function of bamboo as a reservoir water does show great potential, a studies
shows that root pressure is common in bamboo species and the occurrence of root pressure is
important for woody bamboos to maintain diurnal water balance. Woody bamboos exhibit high root
pressure, which may be used to repair xylem cavitation during the night [10]. 52% of bamboo stems
consist of parenchyma cells, these parenchyma cells have the potential to function as the largest water
reservoir on bamboo stems. Water flow caused by root pressure causes water to rise and fill
parenchyma cells. Bamboo has fast sap flow/stomatal responses to irradiance and evaporative
demands, and it uses substantial water storage for transpiration in the afternoon, while root pressure
appears to be a mechanism that results in replenishment of stem water storage at night [11].

Table 4. Public Perceptions of Water Resources

Informant Information Meaning
People As long as the bamboo plants are not cut in Bamboo is a plant that is trusted
Sumber Pereng, the source of the water by the people of Sumber Pereng
will continue to exist. Meanwhile, in as water reservoir tree. People in
Sumber Limak and Sumber Gueh are not Sumber Limak and Sumber Gueh
affected, because the plants surrounding the are not fanatical to bamboo,
water source keep changing adjusting the therefore it is replaced with other
command of the company plants.
Public figures Bamboo in Sumber Pereng is a plant that is In Sumber Pereng, bamboo is
easy to save water, because the stem are believed as effective as a water
hollow in the center so it holds a lot of reservoir, while Sumber Limak
water to flow into the roots and continued and Sumber Gueh bamboo is a
to the ground. In the meantime, in Sumber plant that is not required for the
Limak the original plants are chocolate, and conservation of water resources,
now replaced Jabon, while in Sumber Gueh can be replaced with Chocolate,
which is chocolate as the first plant now Jabon or Cassava.
 Informant Information Meaning
replaced with cassava.
The wherever source of water is a village’s Handed over the management and
land inventory which has been recorded maintenance services to the
Village’s and maintained as residents’ water source. people as the primary user
coordinators

Moreover, clumps of bamboo are very helpful in controlling underground water. Villagers of
Pakraman Angseri Bali have successfully restored the flow of underground water and the hot springs
after using bamboo as a community’s forest plants [12]. Academy of Beijing and XuXiaoging have
conducted an inventory and forest planning by comparing the bamboo forest and pine forests in the
watershed, and show that bamboo adds to 240% of underground water greater than the pine forest.
Even in Bali, the role of bamboo forest ecologically can be felt after 10 years of planting, is believed
to increase the flow of underground water which those three spots areas drinking water resources for
people of Banjar Bumbung Kelambu, Desa Batur Tengah, Kintamani district, Bali [13].
One of some other characteristics of bamboo favored by locals is the fibers are so layered and
robust, that if it is broken it will bend little by little instead of instantly cut like woods. These
conditions provide chances for people to act before the rods fall down on people. Besides bamboo tree
is very familiar with Afdeeling environment, used for vegetables (bamboo shoots), wrap (leaf), fodder
(young shoots), broom stick, pole of houses, partition of walls, the roof of the house buffer, and fuel.
Bamboo produces 30% more oxygen than other broad-leaved trees, thus it has very solid roots to hold
the soil from being crushed by landslides or erosion. Bamboo also has rapid growth, with
averageheight 3-15 cm/day; even there is a type that grows 60-100 cm/day. Within four months,
bamboo can reach a diameter around 15-20 cm and height 30 m, over the next 3-5 years the stems
harden.
Another interesting thing to note from the behavior of the community in conserving water
resources is, there is no offerings that are addressed to the spirits guard water sources, there is no myth
that commonly arise in holy places as many in other parts of Indonesia, no guard like caretakers of the
mountain, the caretaker of the shrine, and so forth. Moreover, since there is no adequate scientific
support of a bamboo plant in Sumber Pereng community, yet their perception of the function of the
bamboo plant to be biased but not false either.
Otherwise, people in Sumber Limak and Sumber Gueh do something different from people in
Sumber Pereng. Although neither they do not clean nor protect the bamboo tress near the water
sources, they still believe that on ‘Rabu Wekasan’, they dare neither taking a bath nor taking the water
from morning to afternoon since they are scared of suffering from some diseases. They call the water
as Air Dundung, which contains of several diseases. If they dare to drink or take a bath, they will
suffer from complexdiseases, which are started by goiter. The point is, people must keep of the water’s
life away from any threatening things since it is used by many people to survive.

4. Conclusion
Based on the result of observation, it can be found that conservation of water sources in Afdeeling
Kalibaru is done out of its zone, which is in Sumber Pereng, where they do Rabu Wekasan tradition –
kind of activity that has been done descendantly every Wednesdays in the end of month Sapar in
Javanese calendar. This is not done in two other water sources, Sumber Limak and Sumber Gueh.
Besides, the people of Sumber Pereng have conserved the land of water sources surrounded by
bamboo trees which is believed as the effective water saving. Two other water sources, conserved the
water sources by jambon and cassava trees.

ACKNOWLEDGMENT
This research was conducted with financial support by the Direktorat Riset dan Pengabdian pada
Masyarakat (DPRM), Kementerian Riset, Teknologi, dan Pendidikan Tinggi Republik Indonesia.
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