INDIGENOUS LOCALS’ PERCEPTION OF SLASH-AND-

BURN: CASE STUDY OF TRADITIONAL DAYAK PEOPLE OF

INDONESIA
Term paper by Fadhil Athalla
Student ID: 51220002
1. Introduction
Indonesia is one of the countries that is rampant of forest fires, 99% of which was
caused by humans [Office of Assistant to Deputy Cabinet Secretary for State
Documents & Translation, 2019]. These forest fires have caused the loss of
Indonesia’s forest area and in turn causes loss of habitat for multiple species of flora
and fauna, some of which are highly endangered. The fire has also spread haze that
has become a major health concern not just to local residents, but also to the
residents of the neighboring country such as Malaysia and Singapore [BBC, 2019].

To prevent forest fire, Indonesian government has established sets of constitutions

that restrict activities that has the potential to cause forest fires. One of such
restricted activities is slash and burn (S&B), a process in which a plot of land is
cleared of vegetation by cutting them down and then burning them [Kleinmann,
Pimentel, Bryant, 1995]. This activity has potential of causing forest fire as, should
the activity not be tended to closely, there is probability that the fire from the
burning down vegetation process may catch to nearby vegetation outside of the
intended plot then spread out uncontrollably [Kettering, Wibowo, van Noordwijk,
Eric, 1999].

However, as the forest fire situation grows more dire, a lot of different parties has
started imposing a much stricter limitations to these activities, including imposing
bans to even the smallest of scales of S&B. This is quite problematic as in Indonesia
there are indigenous locals who still do small-scale S&B activity as part of their
lives. The slash and burn they do is not only for livelihood as they grow crops from
the land they cleared, it also has some traditional ritualistic elements interlaced
within the processes. Stopping the indigenous locals’ S&B activity would mean
stopping their arguably major food and income source while also wiping another
traditional culture from the face of the earth [Independensi, 2019]. There is an
ongoing tension between the natives who are trying to preserve their source of
income and traditional culture and the policy makers who are trying to take further
measure to prevent the worsening of forest fires [Putri, 2019].

This paper aims to unravel the generally more unexplored perspective of S&B
activity from the eyes of the natives and attempt to discuss how the indigenous
locals conduct their slash and burn activity, what ritualistic elements are included
within and their purpose, and what their opinion is regarding widespread attempt to
ban S&B activities. A case study from the Dayak people of Kalimantan will be done
as they have rich traditional culture that has been passed down from their ancestors
and they still perform slash and burn until this day. Based on the case studies, a
possible countermeasure will be formulated.

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2. Slash and Burn
Slash and burn (S&B) is an important activity for rural poor or indigenous people
as it provides means of conducting agriculture with relatively small amount of cost.
In S&B, vegetations are cut down to make space for their land and cut down
canopies that may block sunlight to the field. Logs that was cut down can be sold
or used in households, while the remaining debris are left to dry in the sun.
Typically, the remaining debris need to be left out for at least two months until it
can be burned. Once the debris are dried enough, then the burning process will
commence. Some method of firebreak may be implemented before the burning
starts. Once the fire had died out, the field is then ready to be used [Kettering,
Wibowo, van Noordwijk, Eric, 1999].

Benefits

Other than the obvious purpose of providing space for planting, slash and burn
opens canopy, which in turns allow the crops to get optimal sunlight. Competition
for nutrients is also reduced as trees and weeds are burnt down and in turn also help
controlling the spread of pest. The remaining ashes also act as fertilizer, and soil
structure is also improved, which allow a more effective planting of seedling
[Kettering, Wibowo, van Noordwijk, Eric, 1999].

The main reason of its use by rural poor and indigenous people is that it virtually
costs nothing as it does not need outside input [Kleinmann, Pimentel, Bryant, 1995].
Slash can be done traditionally by using cutting tools such as machetes and axes.
Better off villages and farmers may rent chainsaws either to save time or cut
particularly large logs [Kettering, Wibowo, van Noordwijk, Eric, 1999].

Risks

Uncontrolled spread of fire is the main risk of slash and burn. The fire may catch to
the vegetation outside of the designated plot of land then spread to the area around
it. This leads to destruction of forests and loss of habitats for a lot of endangered
species [Kleinmann, Pimentel, Bryant, 1995]. The haze it causes also poses as
health hazard as the local residents may have trouble breathing after accidentally
inhaling it. The haze problem may extend to other neighboring countries and cause
health problem there as well [BBC, 2019].

3. Slash and Burn in Indonesia

Using the following constitutions and regulation, and idea of how slash and burn is
handled in Indonesia will be painted.

Constitution number 32 year 2009 regarding environment protection and

development paragraph 69 clause (1) h and (2)

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Constitution number 32 mainly describe the actions taken and the consequences
regarding environmental protection, and paragraph 69 describes the prohibited
actions. The relevant content within the constitution reads as follows:

“(1) It its prohibited to

h. clear fields by burning

(2) Provisions referred to in clause 1(h) must pay special attention to local
wisdom of each area.” [Constitution of The Republic of Indonesia number
32, 2009]

It is further explained in the constitution that “local wisdom” referred in the second
clause refer to clearing area smaller than two hectares per household and planted
with local variety of crops, and a method of firebreaks must be implemented. It is
then implied that clearing land by burning may be allowed if this “local wisdom” is
respected.

Violation of this constitution leads to maximum 10 years of imprisonment and fine

of three to 10 billion rupiah.

Constitution number 18 year 2004 regarding plantations paragraph 26

This constitution describes rules and restrictions for the plantation industries with
the idea of preserving of environment in mind. The relevant content reads as
follows:

“Every plantation business actor is prohibited from opening and / or cultivating

land by means of burning resulting in pollution and damage to environmental
functions.” [Constitution of The Republic of Indonesia number 18, 2004]

Based on the constitution it can be implied that while businesses cannot do S&B,
individuals can burn land for clearance.

Violation of this constitution leads to maximum 10 years in prison and fine up to

10 billion rupiah.

Environment Minister’s Decree number 10 year 2010 regarding

Prevention of Pollution and/or Destruction of Environment related to
Land/Forest Fire Paragraph 4 clause (1)

This decree was made to decrease pollution and environmental destruction related
to forest or land fire. The relevant content within reads as follows:

“Indigenous and tribal peoples who burn land with maximum land area of 2
(two) hectares per household to be planted with local varieties must inform the
head of village beforehand.” [Environment Minister's Decree number 10,
2010]

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The content in this decree supports that burning for land clearance can be done if
it’s within an area under two hectares, and it must be done under permission of
authorities.

Central Kalimantan Governor's Regulation number 52 Year 2008

concerning Guidelines for Land and Yard Clearing for Communities in
Central Kalimantan

This regulation differs from the previous three as this is a local regulation
specifically enforced in Central Kalimantan. However, this provide an example of
how these regulation works in a more localized level. The contents read as follows:

“Every person who conducts land and yard clearing activities by means of
burning must be carried out in a limited and controlled manner, after obtaining
permission from the authorized official.” [Central Kalimantan Governor's
Regulation number 52, 2008]

Addendum to this regulation is added on Central Kalimantan Governor’s

Regulation number 15 Year 2010 which contains the following:

“Every person who conducts land and yard clearing by means of limited and
controlled burning must obtain permission from the Regent / Mayor.

All permits for limited and controlled burning are declared invalid if the
Governor announces the status of "DANGEROUS" based on the Fire Index
and / or the Air Pollution Standards Index (ISPU) until the level of fire and / or
air pollution are announced as normal.

The authority to issue permits with land area under 5 hectares, is delegated to:

1. Head of Subdistrict, for land area between 2 hectares to 5 hectares;

2. Head of Village, for land area between 1 Ha to 2 Ha;

3. Head of Neighborhood, for land area up to 1 Ha.” [Central

Kalimantan Governor's Regulation number 15, 2010]

The addendum provides detailed information of which authority to contact

depending on the land size. This further reinforce the point that small scale land
clearing by burning is allowed if it has been authorized.”

Reality

While it is implied that small scale slash and burn is still permitted, in practice there
are multiple parties that move to ban the conduct entirely. Indonesia’s National
Agency for Disaster Countermeasure (BNPB) has enlisted the help of Indonesian
Police and the Indonesian Armed Force (TNI) to prevent the locals from conducting
S&B by doing patrols and helping them to find alternative income source [Winata,
2019]. There is also a member of the People’s Representative that moves to ban all
conducts of slash and burn is it is deemed to be “prone to deviations” in the way

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 that regulations may be made revolving around local wisdom that put large
industries in the corner while benefiting others. Said representatives also suggested
that the government should assist the indigenous locals by providing them with
heavy machinery to clear lands with [Bisnis.com, 2017]. There are also reports of
a regent that strictly prohibited the system to prevent the spread of haze simply for
health and environmental reasons [Yasland Hafil, 2018].

Takeaways

Based on the constitutions and regulation, it can be concluded that the Indonesian
Government up to the local level understands that S&B is still necessary especially
to the rural poor and indigenous people, and therefore allows small scale burning
with maximum area of 2 hectares per household. Constitution number 32 year 2009
further reinforce said point by including the word “local wisdom” in its contents,
catering to the tradition that has been done by indigenous locals. The caveats are
that an authority must be notified, and an implement of firebreak must be included
in the process. Burning cannot be conducted if the government feels that the air is
too polluted.

However, some parties are still trying to stop it regardless of the constitution, as the
system is deemed too harmful to the environment, the haze cause health problems,
and the regulations around it can be manipulated for unfair benefits. These parties
believe that indigenous locals should adopt other agricultural method that is less
risky or look for alternate source of income.

4. Indigenous Slash and Burn of the Dayak

The Dayak

The Dayak is one of the indigenous people of Borneo. It is an umbrella term for
multiple ethnic subgroups living by the rivers of Kalimantan [Mulyoutami,
Rismawan, Laxman, 2009]. Traditionally they are animist, however some of them
have now adopted one of the six recognized religion in Indonesia. Being an oral
culture, their tradition has been passed down for generations after generations and
persists to this day [Belford, 2011].

Trilogy of cultural civilization is the doctrine adopted by the Dayak, which consists
of respecting the ancestors, elders, and country. This trilogy is the basis of character
development of the Dayak that allows them to make peace with the ancestors, nature
and country [Independensi, 2019].

Forests of the Dayak

For the Dayak, forest is considered a great blessing from the earth and sacred. They
divide the forest into two, primary and secondary forest. Access to the primary
forest are limited, and a ritual must be done to obtain permission from the ancestors
before entering the primary forest. Secondary forests are located near villages. This

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 is the part of the forest that they can forage from or exploit as they see fit [BBC
Indonesia, 2019].

The Dayak understands deeply that the people relies on the land. Overexploitation
is deeply frowned upon as they feel that it leads to degradation of resources that
may lead to consequences that the future generation must bear [Arumingtyas, 2016].

Traditional Slash and Burn Culture

Initiation Ceremony
Animal Sacrifice Feast

Land Designation Ceremony

Ceremonial First Cut Placing Cornerstone

Slash

Drying

Burn

Vegetation Debris
Dikes Batch Burning Arrangement
Villager Supervision

Ash Settling

Utilization
Prayers for crop wellness Tabooed activities established

First Harvest Offering

Sources: [Arumingtyas, 2016; BBC Indonesia, 2019; Putri, 2019]

Figure 1 General outline of Dayak Slash-and-burn activity. It should be noted the activities are not limited to
those listed above.

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The Dayak start off the slash and burn process by conducting an initiation ceremony
by sacrificing animals and doing feasts, among other forms of rituals, to pray for
better harvest than last year. A ceremony to designate the plot that is to be burned
is then conducted in the form of a ceremonial first cut or placing a special
cornerstone. This is a form of ritual to “inform the ancestors of the land that is to
be used” and to “ask them to bless the area with bountiful crops” [Arumingtyas,
2016]. The land is then slashed, and the process could last between days to weeks
and months depending on the number of slashers involved. The land is then left out
to dry for months, and after the vegetation debris are dry enough only then the
burning can be initiated. Before burning, various methods of firebreak are
implemented. Some noted methods include creating a dike between the burned plot
and the outer area [BBC Indonesia, 2019], arranging the dried vegetation so the fire
burns in a certain way [Arumingtyas, 2016], and burning in smaller batches [Putri,
2019]. Certain precautions are also taken such as paying attention to the direction
of the wind or preparing buckets of water [BBC Indonesia, 2019] [Arumingtyas,
2016]. During the burning process, the entire village participated in watching over
the fire as to prevent spread to unwanted regions. This watching period may also be
used as a chance to socialize with the other villagers [BBC Indonesia, 2019]. The
plot then will not be used for at least one day to let the ashes settle in and prevent it
from flying around when stepped on. After the planting process, the land is then left
alone, and should only be approached only for maintenance. Some subgroups have
taboo activities that should not be done during to” not disturb the crops” and do
some prayers for their crops to grow well. Some of the first harvest results are then
offered to the ancestors as a sign of gratitude.

The Dayak on the Prevention of Slash and Burn

Despite the accusations pointed to S&B, the Dayak do not think that they are
causing forest fire, for the simple fact that because this system has been done for
generations, if they really are the cause then the forest of Kalimantan would have
been decimated by now. The idea that they will let the forest burn is ridiculous for
them as they rely on the forest for their living. Letting the forest burn means letting
their livelihood go down in flames, and there is simply no way they will let that
happen [Independensi, 2019].

On the contrary they feel that the larger plantation industries are at fault since they
also do S&B in a much larger scale than they do [Putri, 2019]. They tried to
reinforce the point by stating that forest fire in Indonesia becomes more rampant
when major palm plantation started, although they don’t provide evidence for this
statement.

S&B has been a large part of their tradition and stopping it would mean stopping
an important aspect of their lives. They feel if their S&B is going to be banned for
the means of preventing pollution, then people in the cities should not be allowed
to use cars [Arumingtyas, 2016].

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5. Possible Counterstrategy
Based on the statements made by the Dayak, it is quite clear that the preservation
of tradition and culture is their main concern, and economic second. While it’s true
that alternatives to slash and burn may be implemented, the culture simply cannot
be changed. Abolishing S&B entirely will mean abolishing a tradition and changing
the Dayak’s way of life.

The government seems to understand this, and therefore allows small scale S&B in
the constitution. The main problem are the parties that still move to stop S&B. The
movement is by no means wrong; however, this movement should be directed into
a better target, namely the plantation industries.

Large plantation industries should be banned from using slash and burn and only
allow smaller scale slash and burn by the indigenous locals. The smaller scale S&B
will be much easier to control and watch over. The government should then redirect
the S&B ban effort to the larger industries and empower these parties so they can
aid the government in supervising these industries. This way, the tradition of the
indigenous locals will remain while maintaining a watchful eye over all parties that
implement S&B.

6. Limitations and Improvements

The main limitation of this paper is the source of information regarding the tradition.
Since Dayak culture are oral in nature, there is little concrete recorded information
of what they do during slash-and-burn activity. As there is no time to gather primary
data, the main source of information for these are mainly news articles.

Second limitation is that within the Dayak, there are multiple subgroups, and it is
very likely that each subgroup has different tradition. A study of multiple subgroups
should be conducted to find similarities between them make a more concrete outline
of their S&B activity or conduct a specific study of one subgroup.

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7. References
Arumingtyas, L. (2016, October 5). Kala Larangan Bakar Lahan Pukul Rata, Tradisi
Masyarakat Adat Terancam. Retrieved from Mongabay:
https://www.mongabay.co.id/2016/10/05/kala-larangan-bakar-lahan-pukul-rata-
tradisi-masyarakat-adat-terancam/
BBC. (2019, September 16). Indonesia haze: Why do forests keep burning? Retrieved
from BBC News: https://www.bbc.com/news/world-asia-34265922
BBC Indonesia. (2019, Semptember 24). Kebakaran hutan: 'Kami adalah penjaga hutan
Kalimantan' - Kisah para perempuan 'penakluk api'. Retrieved from BBC News
Indonesia: https://www.bbc.com/indonesia/indonesia-49792657
Belford, A. (2011, September 25). Borneo Tribe Practices Its Own Kind of Hinduism.
Retrieved from The New York Times:
https://www.nytimes.com/2011/09/26/world/asia/borneo-tribe-practices-its-own-
kind-of-hinduism.html
Bisnis.com. (2017, June 22). Kearifan Lokal Budaya Bakar Lahan Rawan
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https://ekonomi.bisnis.com/read/20170622/99/665365/kearifan-lokal-budaya-
bakar-lahan-rawan-penyimpangan
Central Kalimantan Governor's Regulation number 15. (2010). Addendum of Central
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Independensi. (2019, September 15). Bakar Hutan Langgar Doktrin Religi Dayak.
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perspectives on slash-and-burn as a land clearing method for small-scale rubber
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