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Role of Indigenous Knowledge in Traditional Farming System on Natural

Resources Management

Conference Paper · November 2012

DOI: 10.13140/RG.2.1.5119.6960

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 Role of indigenous knowledge in traditional farming system on natural
resources management

Wahyudi David, Nayu N Widianingsih, Anwar Kasim, Angelika Ploeger

Faculty of Agricultural Technology Andalas University, Indonesia, contact person: wahyudi@fateta.unand.ac.id
Faculty of Life Science, Copenhagen University, Denmark: nn.widianingsih@gmail.com
Faculty of Agricultural Technology, Andalas University, Indonesia: anwar_ks@yahoo.com
Faculty of Organic Agriculture, Kassel University, Germany: a.ploeger@uni-kassel.de

Abstract
The objective of this paper is to describe the dynamics of indigenous knowledge (IK) in
traditional farming system and to detect the contribution of indigenous knowledge for
sustainable development in West Sumatera Indonesia. The method includes survey role of IK
on traditional farming system (TFS) and food security. A participatory rural appraisal (PRA)
approach was used in research site; every field technique was carried out together with local
stakeholder. The data was coded and classified into several groups and clustered by using
MAXQDA 10. The result showed, that the role of IK on TFS is positively supporting food
security, evidence showed that the site which still practising IK tend to have the highest -
biodiversity related to food ingredient-. Furthermore, understanding of local wisdom is
needed as the basis for local food security policy to avoid contra productive relationship
between local policy and managing local natural resources.

Key words: traditional farming system, natural resources management, agro-ecology

Introduction
Indigenous knowledge is a product of the adaptation of farming practices to the local
environment, creating unique indigenous farming practices and food culture. Indigenous food
cultures in Indonesia are usually rich in biodiversity, creating a demand for biodiversity
agricultural products. Therefore, if the demand for these food cultures can be sustained, the
agricultural biodiversity can also be preserved for generations to come, subsequently
supporting food security. The diversity in ethnic, species and topography has become the
basis of Indonesian traditional farming for hundreds of years. According to Altieri (2001)
traditional farming systems are based on bio-diversity where genetic diversity is a key
component to manage risk and reliance on agro-chemical. One of the most important features
of traditional farming system is their high degree of biodiversity (Altieri, 2003) which will
also contribute in preventing the erosion of genetic resources. Moreover, a farming system
provides a lifestyle that binds a household together and subsequently leads to passing of
family heritages to future generation’s trough inheritance of the farm (Edward, 1993). On the
other hand, the national policy tries to increase annual agricultural production to support the
national food security by means of agricultural industrialisation leading to deforestation by
opening new lands in several places, putting local diversity under potential erosion, depletion
and degradation.
According to Brown (2007) one of the indicators in managing genetic diversity in situ
is the protection of the traditional knowledge. Furthermore, he explains that genetic diversity
is important in providing adaptation to environmental changes and extremes and providing the
natural variation for the future. Biodiversity is one of the requirements to enrich the
nutritional intake in household level in order to increase food security.
Indigenous knowledge was a product of the adaptation of farming practises to the local
environment, creating unique indigenous farming practices. Indigenous traditional farming
system in Indonesia is usually rich in biodiversity, creating a demand for biodiversity-rich
agricultural products. Therefore if the demand traditional farming practices can be sustained,
the agricultural biodiversity can also be preserved for generations to come, subsequently
supporting food security.
This study describes the role of indigenous knowledge in traditional farming system
on natural resources management.
Methodology
The research was located in Nagari Padang Laweh Malalo (NPLM) West Sumatera
Indonesia. The primary data was collected from June until September 2009 - June 2010. The
materials were; map of area, list of name, questionnaires, voices recorder, note book, and
digital camera. The sampling method was snowball sampling and conveniences. Data was
collected by using Participatory Rural Appraisal (PRA) method, which is also combining with
in depth interview, life history, survey, pictures, mapping, and expert interview. Data was
analyzed by performing MAXQDA Version 10, F4 audio analysis software.
Result
According to observations there is a meeting among farmers before cultivation begins.
The meeting is to discuss when, each peaces of land is to be cultivated or harvested, and to
whom the work should designated. There is a share system in NPLM which is depends on the
processing stages: manyiang, malambuik and transport. For example in 100 sukek rice (from
harvest) (1 sukek equals to 4 liters rice) the wages of workers is 12 sukek. Normally harvest
one family will get up to 3000 sukek.
Topographically these location experiences cloudy conditions daily, the winds come
from the top of the hill, north east of the NPLM. Interestingly, there is not enough rainfall
even though data shows an annual rainfall is 4761.90 mm (2007), the rain largely fall behind
the hill. The people describe this phenomenon as “shadow of the rain area” . Despite this high
annual rain fall, the particular valley where they live does not benefit because the topography
diversity water flow into adjacent regions. However, there are also some advantages to this
local micro-climate. The dry wind blowing from the top hill creates conditions in which pests
and plant diseases cannot survive. This seasonal and predictable phenomenon provides a
dependable and ecological plant protection strategy. In certain area there are also many larger
destructive plant pests such as mice, monkeys, and rice bugs (Leptocorisa oratorius
Fabriclus).
Farmers use traditional plant. protection methods to reduce these pests. For rats,
monkeys, these methods include hunting or trapping. For the rice bug, farmers will burn the
common lake-growing plant, Jariamun (Potamogeton. malaianus miq), in the middle of the
field rice like a torch, thus driving this pest from the farm. But in contrast to that, P malaianus
Miq is actually a macrophyte which help the lake as they act to stabilize sediments, absorb
nitrogen and phosphorus both from over lying water and sediments, and at the same time
provide habitat for Piscivorous fish (Orth and Van Montfrans. 1984: Søndergaard et al.,
1996).
The crop rotation is based on tahun gadang; rice planted as monoculture, with no
intercropping occurring (14 months with 3 times the rice harvest) can be seen in table 1. The
rice is stored in goni (fibber sacks) whereas Rangkiang and kapuak (rice storage) are no
longer being used for storage because of they are now sold directly from the field, since
farmers do not want to pay additional. transportation costs from the field to their house. As
part spiritual activities and beliefs, they still practice a procession of doa tolak bala (prayer).
It is performed at night around their fields with the hope that they do not experience crop
failure, pests, or plant diseases. They believe that the success of their harvest is possible only
through divine intervention. This traditional ritual is still performed by some people, and not
by others.
In last 5 years, organic agriculture has begun to develop. The symptom of pesticide
resistance in insect population was increasing; the soil was damaged, and the cost of
production was high. Farmers began to reduce or eliminate fertilizer usage inspite of active
promotion from fertilizer companies. Farmers who tended to use conventional fertilizer
products became dependent on this input. According to investigation; farmers think that
organic farming system takes a lot of time, a lot of energy, and are generally a hassle. Seed
companies takes advantage of this sentiment by offering cheap seeds and seasonal credit
programmes, includes fertilizer designated for that seed. Most farmers would rather choose to
use seed from companies compared to following organic farming systems. Local awareness of
the scarce water conditions has allowed the people of NPLM to face this challenge with
wisdom. “aia adat” (water resources controlled and regulated by custom) is one of their
strategies to distribute the water. The general rule is that irrigation will flow from 6 pm – 6 am
regularly to all farm land, but the rule wills ammended when rains occur. Alternatively, water
resources can be used during the day from other sources, such as creeks, without special
supervision. The traditional irrigation systems are strictly managed by ninik mamak68, which
directly appointed "kapalo banda" (which regulates water sharing during the night –
irrigation). Aia adat is used only for paddy cultivation, with accordance to the quota; if there
is a violation of the rule, customary sanctions are used to punish the guilty parties. Seeds are
provided by the local government to groups of farmers (kelompok tani SAKATO). Farmers
prefer to prepare the seed themselves; feeling it is more suitable for the land. The method uses
a salt water mixture, in which the concentration is gradually increased until it can support the
flotation of a chicken egg. The best seeds are then selected by submerging all into water, after
a short period; the most virile seeds will sink and thus be chosen as for cultivation. This is the
way the farmers select their seed. Table 2 shows that only some of the spices being used are
actually being cultivated in the surrounding area. Many are imported from outside. Some
spices have to be purchased such as; onion (Allium cepa), ginger (Zingiber officinale), cloves
(Syzygium aromaticum), potato (Solanum tuberosum), shrimp paste, cooking oil, salt, and
sugar. They normally buy the spices at the traditional market in malalo every Tuesday; they
purchase a stock for a week.
While leaves of lemongrass (cymbopogon), galangal (Alpinia galangal), turmeric (Curcuma
longa), chilli (Capsicum annuum), ruku-ruku leaf (Ocinum sanctum L), and cinnamon
(Cinnamom verum), and lemon leaves, bay leaves several types of vegetables such as: cassava
leaf, kale leaf, spinach they got from the fields and plant fence deliberately cultivated in their
respective backyard.
Discussions
There is awareness in NPLM of scarcity among local people because of they are
realizing that their topography has less water resources; therefore they are more preparing for
any possibility. The water sources owned by the society in NPLM and surrounding NPLM
come from the hills above their farmland. The spring used for irrigation of rice fields, it also
used for household activity. There are at least 20 springs that became the base of life in
NPLM. Some of them merged to form an alliance, forming a larger flow. The water resources
are: Aia Situngka Banang, Sungai Baliang, Bigau, Aia Batuang, Batu Hampa, Aia Ubun-
ubun, Sungai Rak Ilia, Batang Lasia, Muaro Buluah, Aia Lalu, Pincuran Lubuk, Siku Banda,
Sawah Jambak, Sungai Pakak, Aia Sawah Dukik, Umpia (which is used as a source of
drinking water in clean water program). When the dry season comes, most of them became
dry and make crops failure. Topographically this location generate the daily cloudy. The
winds come from the top of the hill and north east of the NPLM. But, interestingly rain is not
poured even though the data from surround area shows the rainfall is 4761.90 mm. Therefore,
people in this area say that this phenomenon is “shadow of the rain area”. They learn that,
their place would not get enough rain for a year.
The other potential based on topographic is dry wind blowing from the top hill makes
insects and plant diseases cannot survived, even almost of them saying that it is the good
effect of the shadow of the rain. The topographic generates the wind blow from the top hill
with lower humidity and hot temperature. However, in certain conditions there are many
destructive plant pests such as mice, monkeys, rice bug (Leptocorisa oratorius
Fabriclus). Recently, pest is coming because illegal longing on the top hill. To protect their
land, farmer uses only traditional methods to reduce pests such as hunting rats (for rats and
monkeys) and combustion Jariamun is placed in the middle of rice fields (like a torch) and
expel Leptocorisa oratorius Fabriclus. The crop rotation is also one of solution to minimize
the pest and disease. The crop rotation is base on tahun gadang; it means that if big year there
is paddy growth and small year without paddy growth. For paddy cultivation is technically
takes 14 months can make 3 times the rice harvest. The determination is not the same in
planting schedule but depending on the calculation of a mutually agreed upon during the
year. In tahun gadang, all in unison to growth rice without any other crop in between.
Farmers normally sell their paddies directly on field after harvest even though not
popular and banned by culture. Lately, the culture has become flexible because they need
money to make them secure. In the 1970’s, rice became a cash crop, stimulating farmers to
sell, rather than save, their crops. This degrades traditional farming systems that are based on
local wisdom.
The similar study at the same site was done by David (2011) show the evidences of
interaction indigenous knowledge and traditional farming system could protect biodiversity
but in other hand the lower competitiveness of traditional farming system and degradation of
indigenous knowledge resulted in low agriculture income and forced farmer to change their
food culture and become potentially food insecurity.
Conclusions
Indigenous knowledge still plays an important role in traditional farming in the
Minangkabau`s culture (West Sumatera), thus supporting local food security. The NPLM case
is an excellent example of a community which is still practicing indigenous knowledge, and
has higher food crop biodiversity. The potential food insecurity is not primarily due to
decreasing yields, but more so because of the uncertainty of market prices. To protect
biodiversity and ensure the in situ management of natural resources, an adequate farmer’s
income is required.
Acknowledgement
We would like to thank to all people in Nagari Padang Laweh Malalo for their
participation and contributions. We would like to thank to Ministry of Education Republic of
Indonesia, DAAD, and Kassel University for funding this research.
References
Altieri, M. 2001. Traditional agriculture. Encyclopaedia of biodiversity, p109-118.
Altieri, M. 2003. The socio-cultural and food security impacts of genetic pollution via
transgenic crops of traditional varieties in Latin American centre of peasant agriculture.
Bulletin of science technology society, p 350-359.
Backwell, A and Colmenar, R. 1999. Transforming policy through local wisdom. Feature 31,
p.487-497.
Brown, A.H.D and Hodgkin, T. 2007. Measuring, managing and maintaining genetic
diversity: In Managing biodiversity in agriculture. (Ed) Jarvis, D. I Et al. Colombia
University press. NY
David, W. 2011. Impact of socio-ecology on local food security and food culture. 2 nd Annual
Indonesian Scholar, Taichung, Taiwan.
Edward, C.A., T.L Grove, R.R Harwood., C.J. Pierce Colfer. 1993. The role of agroecology
and integerated farming system in agriculture sustainability. Agriculture, ecosystem
and environment. Vol 46 p.99-121.
Sillitoe, Paul and Bicker, Alan. 2004. Introduction: Hunting for theory, gathering ideology in
Development and local knowledge: new approach to issues in natural resources
management, conservation and agriculture, Bicker, Alan et.al (ed). Oxon, UK. P. 1-30.
 Table 1. Crops rotation on NPLM
Months Crops
Paddy (Oriza sativa) Peanuts (Arachis Corn (Zea mays L.)
hypogaea)

January Planting
February
March Harvest Land preparation
April
May Planting Planting
June Growth /Harvest Harvest
July Land preparation
August Harvest
September
October
November
December Land preparation

Table 2 Biodiversity in NPLM

Main crops (3) Vegetables (3)
Paddy (Oryza Sativa) Spinach (Amarathus spp)
Cassava (Manihot utilisima) Cassava leaf (Manihot utilisima)
Sweet potato (Ipomea batatas L) Kale (Brassica oleacera)

Spices (12) Fruits and other crops (19)

Nutmeg (Myristica fragrans)
Vanilla (Vanilla planifolia)
Clove (syzygium aromaticum)
Candle nut (Alleuretus molucanna)
Cardamom (Amomum comppactum)
Ruku ruku (Ocinum sanctum L)
Lemongrass (Cymbopogon)
Galangal (Alpinia galangal)
Turmeric (Curcuma longa)
Chilli (Capsicum annuum)
Cinnamon (Cinnamom verum)
Lemon leaves (Citrus Limon)
Coffee (Cofea arabica)
Coconuts (Cocos nucifera)
Cacao (Theobroma cacao)
Kapok (Caeba petandra)
Areca nut (Areca catechu)
Sugar palm (Arenga pinata)
Sawo (Manilkara zapota)
Rambutan (Naphelium lappaceum)
Durian (Durio L)
Purple mangosteen(Garcinia mangostana L)
Avocado( Persea americana)
Orange (Citrus sinensis)
Banana (Musa paradisiace)
Papaya (Carica papaya L)
Kuweni (Mangifera odorata)
Bell fruit (Syzygium aqueum)
Guava (Psidium guajava L)
Pomegranate (Punica granatum)
Sugar apple (Annona squamosa)

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