Environment and Ecology Research 11(5): 859-872, 2023 http://www.hrpub.

org
DOI: 10.13189/eer.2023.110514

The Local Wisdom of the Paramasan Dayak Tribe in

Environmental Management
Dyah Febria Wardhani, Deasy Arisanty*, Agung Nugroho, Umi Baroroh Lili Utami

Doctoral Program of Environmental Science, Lambung Mangkurat University, Indonesia

Received August 2, 2023; Revised October 7, 2023; Accepted October 24, 2023

Cite This Paper in the Following Citation Styles

(a): [1] Dyah Febria Wardhani, Deasy Arisanty, Agung Nugroho, Umi Baroroh Lili Utami , "The Local Wisdom of the
Paramasan Dayak Tribe in Environmental Management," Environment and Ecology Research, Vol. 11, No. 5, pp. 859 -
872, 2023. DOI: 10.13189/eer.2023.110514.
(b): Dyah Febria Wardhani, Deasy Arisanty, Agung Nugroho, Umi Baroroh Lili Utami (2023). The Local Wisdom of
the Paramasan Dayak Tribe in Environmental Management. Environment and Ecology Research, 11(5), 859 – 872. DOI:
10.13189/eer.2023.110514.
Copyright©2023 by authors, all rights reserved. Authors agree that this article remains permanently open access under the
terms of the Creative Commons Attribution License 4.0 International License

Abstract The research discussed here focuses on
preserving the unique local wisdom of the Dayak
Paramasan tribe, encompassing their distinct practices,
beliefs, and traditions. This indigenous knowledge is under
threat, and the study highlights the urgent need for
intergenerational transmission through environmental
education to ensure its continuity. The main aim of this
research is to analyze the local wisdom of the Paramasan
Dayak tribe in managing their environment. The
qualitative research methodology involves in-depth
interviews, participatory observation, and document
analysis, with key informants being traditional leaders and
community heads. The study's findings reveal the profound
understanding of the Dayak Paramasan tribe regarding the
harmonious coexistence between humans and nature. Their
traditional rituals emphasize the interconnectedness of
humanity and the natural world. The research underscores
that the local wisdom of this tribe highlights the crucial
interdependence between humans and their environment,
recognizing that the sustainability of their way of life
hinges on preserving their natural surroundings.
Consequently, they actively engage in biodiversity
conservation, nurturing aquatic ecosystems, and
demonstrating respect for all life forms through traditional
rituals. In the modern era, the Dayak Paramasan tribe's
local wisdom offers valuable lessons and inspiration for
safeguarding and preserving the environment for future
generations. Their practices and values can inform and
guide efforts to address environmental challenges and
promote sustainable coexistence with nature.
Keywords Local Wisdom, Dayak Tribe,
Environmental Management, Sustainability, Kalimantan
1. Introduction
Indonesia is well known as a rich country for its cultures
and traditions, where the existence of local values becomes
a cultural faith held by the local people or society [1], [2].
Local wisdom is the principles and manners believed,
understood, and applied by the local people in interacting
with their environment. It is potentially developed in
various aspects of life, especially in education, becoming a
characteristic of that area or region [3], [4]. There are six
local wisdom dimensions: local knowledge, local values,
local skills, local sources, a mechanism of local
decision-making, and local society solidarity [5-7]. Each
dimensionhas the same functions as a guide, controller, and
rule to interact with nature [8].
Nowadays, local wisdom is dealing with serious
challenges that threaten its sustainability, so it needs to be
continuously socialized generation by generation through
environmental education, which stimulates everyone to
care for and be aware of surrounding natural resources
[9-13]. This understanding is necessary to manage the
natural resources and environment because it is a genuine
characteristic of the culture of local societies and their
ancestors’ heritage. It contributes to strengthening
awareness of culture to keep the balanced interaction with
860 The Local Wisdom of the Paramasan Dayak Tribe in Environmental Management
nature that becomes necessary [14-19].
Over the last decades, human natural resource
destruction has caused the environmental sustainability
problem[20]. Dayak ethics are well known for their
friendliness and dedication to conserving nature since they
have knowledge, experience, and life skills in managing
their natural resources [21-26]. Dayak Meratus is a new
ethnic term for Dayak Bukit for some Dayakese who live in
Meratus Mountain. One of its sub-ethnicities is Dayak
Peramasan, who live in Paramasan Sub District [27], [28].
This ethnic group has local wisdom to conserve nature
because the forest is the country and breathes for Dayak
Meratus. Besides that, this local wisdom is a fundamental
ideology for social, economic, and life sustainability [29],
[30].
Dayak ethnicity generally has five basic principles for
managing natural resources: continuity, togetherness,
biodiversity, substance, and customary law resulting in
continuing development [31], [32]. They have knowledge
systems about forest management classification, namely
production area, conservative area, sacred area, and wood
[33], [34]. On the other hand, there is also a zone
distribution of land utilization for settlement, shrubs,
fallow lands, fields, plantations, sacred land, and
conservative zones, just as the government manages
various kinds of forests in the state forest, right of
ownership forest, and custom forest [35], [36]. For example,
some models of conservative forest managed by Dayak
Ethnic from Kotabaru are Palinuhan (a form of forest
protection that is specifically for large trees in the woods,
where in the forest there are many nests, or what we can
call beehives), Palalian (a form of forest protection that is
devoted to the protection of customary forest rivers),
Bahuma (a job that utilizes cleared forests as farming areas
to support the daily needs of the Bangkalaan Dayak,
indigenous people, without destroying the forest which is
considered protected by the Bangkalaan Dayak indigenous
people themselves), and Custom forest conservation [30].
Bahuma is a moving farming activity to cultivate a
particular area that becomes one of the characteristics and
indicators of a sustainable farming system, which remains
to hold some local wisdom procedures, such as Manugal
(an activity of planting rice traditionally by using
sharpened wood to make holes in the ground and then rice
is put into the spot),Marumput (cleaning the grass or weeds
in the fields), Aruh Basambu (a ritual held as a rejection of
reinforcements so that the plants are not attacked by
pests/diseases), Manyambut (welcoming the rice fruit, is
done when the rice seeds come out of the petals),
Maampatungi Banih (aims to excuse the creator that
harvesting will be carried out), dan Mangatam (picking
ripe rice) [33], [36]. However, there are sometimes
unestimated ecological values, and they are considered
unworthy farms since they spend more on their budget
than their income because each procedure should be done
through some ritual ceremonies with high costs [37]. The
ritual processions held are such as Basambu Umang (a
traditional ceremony for caring for or caring for rice by the
Dayak Bukit in the Meratus mountains, which is generally
carried out when the rice begins to bear fruit), Bakalang
Tahun (a form of gratitude for all the gifts that have power
so that they geta good harvest, no one gets seriously ill, and
none of the residents die) and Bawanang Banih Halin
(customary influence as a form of gratitude to the rulers of
the universe for fortune or success be it rice harvest,
business or other achievements), who led by a Balian and
ceremony participants divided into some groups as Patati
(Balian’s guard), Panabuh (percussionist), Panandik
(dancer), penawar, and participants [33], [38], [39]. Even
though the Dayak ethnic group in Paramasan is rich in
cultural heritage and environmental knowledge, no formal
research still documents and analyzes their local wisdom in
environmental conservation. This research aims to address
this critical gap by conducting a comprehensive analysis of
the Dayak community's traditional practices, beliefs, and
knowledge systems regarding environmental conservation.
The goal is to identify valuable insights that can be
integrated into formal educational programs and passed on
to future generations. Thus, this research seeks to bridge
the existing knowledge gap and contribute to the
preservation and sustainable management of the
environment in Paramasan while maintaining the cultural
heritage of the Dayak ethnic group. The main aim of this
research is to analyze the local wisdom of the Paramasan
Dayak tribe in managing their environment.
2. Material and Methods
Location and Research Model: This is qualitative
research held on three (3) villages that are part of
Paramasan Dayak ethnic’s customary law area, including
Angkipih Village, Paramasan Atas Village, and Paramasan
Bawah Village, in Paramasan Sub District, the regency of
Banjar, South Kalimantan, Indonesia. The research
location is presented in Figure 1.
 Environment and Ecology Research 11(5): 859-872, 2023 861

Figure 1. The Map of Custom Hall at Paramasan Subdistrict, Banjar Regency, South Kalimantan, Indonesia

Data Collecting: The data is gathered through field

observation and intensive interviews from April 7, 2023 to
June 20, 2023. We made observations with Paramasan
Dayak's traditional leaders and the community, observing
what they did in the area. We also took part in traditional
ceremonies held by the tribe. The research respondents are
some ethnic figures from 16 customs halls (32
respondents), village chiefs (3 respondents), and leaders of
Paramasan Sub District (1 respondent) as essential
resources and some supporting respondents of the research
[40]. The interview activities conducted can be seen in
Figure 2.
The interview will be guided using Indonesian, then
recorded using a tape recorder. The interview instruments Figure 2. Documentation of researchers with customary chiefs (Balian),
will be open questions, and respondents can Pinjulang, and The Traditional head of Balai Ampuhung (Angkipih
open-mindedly give responses and answers based onsome Village, Paramasan Sub District)
local wisdom dimension (Table 1).
862 The Local Wisdom of the Paramasan Dayak Tribe in Environmental Management

Table 1. Questions instruments during the interview

No Question Rationality

1. Please tell me your name, educational background, profession,earnings, village, gender, and marital status. Socio-Demographics

Do you feel any natural phenomena or indications showing a changein the seasonal cycle, like drought and
Local Knowledge
rain?

2. What do you know about animals and plants in the customary area of your village? Local Knowledge

Do you know your village's location, width, and borderline and how the area is managed? Local Knowledge

What is the role of Ethnic Figures in managing the environment inyour customary area of your village? Local Knowledge

How is the process of ethnic ritual or ceremony respecting/managing nature? Local Value

What are some traditions’ rules that are becoming prohibited in exploring nature? Local Value
3. What are some local wisdom values to support sustainable preservation in your village, especially in the
Local Value
development factor?

Why is local wisdom in preserving the environment essential to beinherited by the next generation? Local Value

How have you hunted in the forest so far? Local Skill

How do you look for some herbal plants to consume or sell? Local Skill
4.
What are some procedures you have to do in cultivation? Local Skill

How do you preserve natural order to be sustainable for futuregenerations? Local Skill

What are some local natural resources in your village's forests,farming areas, water sources, and
Local Source
5. agricultural lands?

What is the pattern of settlements in your village? Local Source

A Mechanisms of Local
Is there a customary legal institution in your village?
Decision Making
6.
How is the customary law in your village managed for the rights,obligations, and sanctions if there are A Mechanisms of
some infractions? Local Decision Making

Does mutual assistance in rice cultivation still become a tradition orother environmental activities? Local Society Solidarity
7.
How is mutual assistance developed in social activities? Local Society Solidarity

Source: Adapted from [6], [7]

Data Analysis: The data is analyzed with the technique

of source and technical triangulation through the data
reduction process, data presentation, and conclusion
description orverification [41], [42].
Besides that, researchers will conduct a literature study
using some documents belonging to the village, subdistrict,
book, and other references related to the study of Dayak
Meratus Local Wisdoms in exploring the environment
(nature). FGD that the researcher joins is held by some
Local Government Authorities such as Settlements of
Public Housing Service, No Government Institution of
Indonesian Green Cakrawala Foundation, and the Republic
of Indonesia Radio, Banjarmasin, including 40 audiences
from Customary Law.
Society, leaders, and village government at Paramasan
SubDistrict on May 10th, 2023. It discussed Customary Law Figure 3. Documentation of the activities of traditional leaders meeting
Community and Local Wisdom, as seen in Figure 3. in Paramasan sub-district
 Environment and Ecology Research 11(5): 859-872, 2023 863

3. Result and Discussion
3.1. Local Knowledge
The Dayak Paramasan people possess a deep
understanding of natural phenomena and signs that
indicate shifts in seasonal cycles, including the transitions
between dry and rainy seasons, as depicted in Table 2.
Based on the data in Table 2, the Paramasan Dayak has
good local knowledge of recognizing natural phenomena.
This is consistent with research that states that most
farmersbelieve in ethno-climatological predictions derived
from local knowledge, making the atmosphere dynamics,
fauna behavior, and celestial bodies the leading indicators
of the season [43]. This information is valuable for
increasing future community adaptation to climate change
[44]. Artisanal fishermen use ethno-climatological
knowledge to make prognoses that ensure successful
fishing under safe conditions [45].
In mountainous areas, the dimensions of climate change
could be more precise due to the limited availability of
meteorological stations [ 4 6 ] . This also occurs in the
Paramasan District, an area of the Meratus Mountains.
Therefore, it is essential to incorporate traditional
ecological knowledge into nature conservation [47], and
researchers recognize that local knowledge can strengthen
essential environmental planning and assessment [48].

Table 2. Indicators of the dry and rainy seasons in the Dayak Paramasan culture manifest as natural symptoms

Natural
Dry Seasons Rainy Seasons
Sign

Flora The appearance of red flowers from Mangiferafoetida Lour, The appearance of white flowers from Mangiferagriffihii
Mangifera odorata Griff, Baccaurea macrocarpa, and
Mangifera caesia

Bryophyta sp plants do not yet have leaves Bryophyta sp plants have leaves

Lagerstroemis speciosa has not yet flowered Flowering Lagerstroemis speciosa

Fruit trees produce fruit. Fruit trees do not produce fruit.

Animals Pythons descend into rivers or lakes Pythons snake up the mountain

Animals such as birds, deer, deer, pigs and catsdrinking into Many animals climb into the mountains and backinto the
the river means a long drought of about eight months. forest.

Animals experience a period of marriage, such as Pig Animals experience a reproductive period; pigs givebirth, and
(balakian) and fish (manayu) fish lays eggs.

The bees climb up the mountain to form hives Bees do not develop hives

Ciconiidae (Kaput Kambang Bird) on a big tree sound. Ciconiidae does not exist in mountainous areas.

Pteropus vampyrus migrates upriver Pteropus vampyrus migrates back downstream.

Sun The sun rises from the north for two months, which can be The sun rises in the south, seen at Guntung SungaiAmbaita,
seen on Sampun Mountain (Paramasan Atas),Curing Hill Angkipih Village.
(Angkipih), and Apari Mountain (Paramasan Bawah).

The rising of the sun is marked by a reddish color The rising sun does not have a red hue unless it is
(mambantang tihang kamarau) noon (10.00 AM -11.00 AM)

Wind calm wind Strong wind

The wind causes the green leaves to fall The wind does not cause green leaves to fall

Cloud The clouds run westward, and there are clear The clouds are moving eastward

Moon The moon at night looks ideally above and clean (no fog The moon does not appear, and even if it does, it will appear
covering the moon) surrounded by a ring.

Star Constellation Karantika in groups of 7 or 9 pieces There are no Constellation Karantika, even if there are at
most 5 of them

Source: Interview Result

864 The Local Wisdom of the Paramasan Dayak Tribe in Environmental Management
The Paramasan Dayak people know the types and names
of the animals and plants in their village, ranging from wild
animals to pets to wild plants and plants planted by the
local community. However, only a few were mentioned in
the interviews because they often met or protected them in
the area. Among the animals, they said, were Sus scrofa,
Bos javanicus Lowi, Pardofelis badia, Neofelis diardi
borneensis, Paradoxurus hermaphroditus, Tupaia
javanica, Apodemus sylvaticus, Macaca nemestrina,
Macaca fascicularis, Gallus gallus, Labrador retriever,
Felis silvestris Catus, Cervus unicolor, Manis javanica,
Muntiacus atherodes, Tragulus kanchil, Nasalis larvatus,
Lanthanotus borneensis, Panthera tigris jacksoni, Tarsius
bancanus, and Helarctos malayanus. Among the animals
are rare animal species that currently have conservation
status and are almost extinct. Some of the plants they
mentioned include Eusideroxylon zwageri, Cinnamomum
burmannii, Durio sp, Durio dulcis, Hevea brasiliensis,
Aleurites moluccanus, Archidendron pauciflorum, Areca
catechu, Calamus rotang, Mangifera foetida, Citrus
amblycarpa, Bambusa sp, Zingiber officinale. The plant
species mentioned are non-timber forest products closely
related to agricultural life andthe people's economy.
The Paramasan Dayak people know each village's
location,area, and boundaries well. Land use is divided into
several zones, primarily agricultural land, plantation land,
production land, settlement land, and traditional mining
land, distributed for generations starting from ancestors or
based on the results of community meetings. There are
several sacred forests in Paramasan District, including
Mandaling Mountain, Tundan Kaling Mountain, Hawatu
Mountain, Bukit Besar Mountain, Hatung Mountain,
Hatalau Mountain, Kubur Ratu Bintang Mandi Mountain,
Kalatungan Mountain, Batu Bayi Mountain, Manghang
Mountain, Apari Mountain, Balang Wasi Mountain,
Hatungun Mountain, Tamang Kaling Mountain, Keramat
Mountain, Hadinding Mountain, Rumbayang Well,
Mountain, Batu Kuang Mountain, Bukit Curing Mountain,
and Burn Mountain. Sacred forests are swaths of natural
forest protected through social law by local communities
and play an essential role in combating climate change and
enhancing biodiversity conservation informally [49].
Sacred forest areas cannot be cultivated or cleared for
community activities. According to the research results,
traditional spiritual values have influenced human
behavior that affects forests and played a role in protecting
them until now [50].
Traditional leaders play a vital role in environmental
management in Paramasan District. This can be seen from
the way they regulate various matters related to land
distribution, use, and even the process of working on land
by the community. Traditional leaders must know
everything about nature, especially the customary head,
traditional leader, and Damang (Traditional Chief). The
statement states that the roles of formal and community
leaders must be clearly defined [51].
The Damang has the role of leading all the princes and
customary heads in the Paramasan District. The Damang is
a sub-district-level traditional leader who can enforce
Dayak customary law in an established area [52]. His job is
to determine the highest everyday law decisions and
regulate their implementation, coordinating various ritual
events to respect nature in all halls and resolving conflicts
in the region regarding land and social conflicts. The
customary head regulates the implementation of traditional
rituals and manages the hall and the indigenous people
around the hall, carries out various external affairs, and
makes plans for the performance of traditional rituals,
starting from making proposals to the evaluation of
indigenous peoples and determining the date for carrying
out the ritual. Traditional rulers play a role in marrying
indigenous peoples, regulating the implementation of
balian duties, arranging the contents of offerings in Basang
(the place of offering) and langgatan (the central ornament
in traditional rituals), leading for traditional ritual readings,
weighing customary law decisions, organizing traditional
activities and coordinating with other traditional leaders
such as Balian (the clergy in the Kaharingan religion who
are well-known among the Dayak tribe), Pinjulang
(Balian’s wife), Penabuh Gendang (drummer) and Peniup
Serunai (trumpet blower). Balian plays a role in reading
rituals and prayers that continue the ancestors' traditions
and convey everything done in a year to the creator and all
of nature. Pinjulang plays a role in arranging offerings and
decorations (ringgitan), making Basang, and helping
balian during traditional rituals. Penabuh Gendang and
Peniup Serunai play a role in conventional activities to
produce traditional music according to the directions of the
Balian and the prayers said. The music produced by the
sowers and blowers follows the rules from the Balian and
the penghulu following the mantras conveyed. All the
traditional leaders mentioned earlier play a role in
environmental management, both directly and indirectly,
such as the Balian, Pinjulang, Penabuh Gendang, and
Peniup Serunai, who only play a role when carrying out
traditional rituals for preserving nature. Working with
indigenous and local knowledge (ILK) is essential for
inclusive assessment of nature and understanding the
relationship between nature andhumans [53].
3.2. Local Values
The Dayak Paramasan tribe has excellent local values
for nature, which are reflected in their various daily actions.
This follows research stating that indigenous people value
natural products for economic interests, respect nature, and
glorify rice through tradition [54]. The Paramasan
community carries out traditional practices of protecting
the environment three times a year, as explained in Table 3.
 Environment and Ecology Research 11(5): 859-872, 2023 865

Tabel 3. Dayak Paramasan Traditional Ceremony to Respect Nature

Ritual
No Types of Ritual Objective Implementation Time Location
Name

1. Bapalas Small traditional This is done to pray to the The time taken for Bapalas Bapalas was carried out
ceremony Almighty to be free from pests and at the Balai is 1 x 24 hours, in 2 different places,
diseases and to promise to carry with the date determined namely at Balai and on
out a big ceremony if the plants by the customary chief and agricultural land.
produced are good. head when the rice is two
months old.

2. Babalai Small traditional Ritual performed when the rice The time taken is 1x24 Traditional hall
Kambang ceremony plants have started to be harvested hours.
until they have yet to be harvested.

3. Baaruh Large traditional This ritual aims to express This activity is carried out Traditional hall
ceremony gratitude and ask for blessings for 4 x 24 hours, 6 x 24
from God Almighty and the hours. 8 x 24 hours, or 12 x
ancestors to avoid disaster. 24 hours alternately every
year.

Source: Interview Result

Based on the data in Table 3, the Dayak people rely on
tradition to provide guidance in surviving and facing the
many challenges posed by the environment and to regulate
in detail in determining when and where to clear the forest
for planting and harvest [55]. One of the traditional ritual
processes carried out on May 7, 2023, namely Babalai
Kambang, can be seen in Figure 4.
Figure 4. Documentation of Babalai Kambang activities of the Dayak
Paramasan Tribe
Dayak traditional rituals are centered around honoring
nature and their belief systems. These rituals and practices
demonstrate the Dayak people's deep connection to and
respect for nature. Other rituals in environmental
management can be seen in Table 4.
The Paramasan Dayak tribe interacts with nature
through ritual activities. This is the same as what the
Sambori indigenous people do, who interact with the
natural environment (ethnoecology) in land management
through traditional rituals [56]. When carrying out
conventional practices in the hall, many prohibitions must
be obeyed by the community, including not being able to
cut trees, not going to the forest, not being able to mix
forest products, not picking plants, not cutting leaves, no
mining activities and not being allowed to hunt either on
land, water or air. In general, activities related to nature and
living things in the area are not permissible. Several
prohibitions in environmental management that generally
apply in society can be seen in Table 5.
Prohibition is the beginning of forming a culture in
which humans stop following their instincts and start
respecting socially constructed moral principles [57]. The
prohibition in the Dayak Paramasan tribe must be followed
by the people who live in their area, both indigenous
peoples and thegeneral public.
Applying local wisdom values strongly supports village
sustainable development in environmental management so
that it remains sustainable. If local wisdom values are not
implemented, from rituals to customary law, it will cause
disaster for the community. This follows the research
results which state that local wisdom is a valuable resource
and undoubtedly has a role in rural sustainability [ 5 8 ] .
In addition, implementing local wisdom values makes
unitybetween one hamlet and another, which are far apart
and difficult to reach, tighter through traditional ritual
activities. The value of local wisdom in environmental
management must be passed on to the next generation so
that it is not lost because these values have existed since
ancient times andhave been carried out from generation to
generation. There has been a positive change in the Meratus
Dayak community, which has formed a new social culture
by preserving the old culture and adopting a developing
new culture [59]. This isbecause the Dayak people already
understand the importance of education for future
generations [60].
866 The Local Wisdom of the Paramasan Dayak Tribe in Environmental Management

Table 4. Other rituals in environmental management

No Ritual Name Description

1. Basanggar or A ritual is performed when you want to carry out the process of felling a tree, and before that, you are beaten
Bapasanggaran first with dead wood (punggur) so that you are safe and there areno diseases or when starting the agricultural
process.
2 Batuma’ninah, A ritual is performed when starting theplanting process.
3 Bababari A ritual is performed when starting various activities related to nature, such as farming, gardening,etc. If the
land is considered haunted, it is done with theBaancak ritual, and if it is considered normal, then by giving
offerings only.
4 Batabi A ritual is performed during the logging process toclear land and in the search for medicinal plants.
5 Ma Ibu Basar A ritual is a form of prayer request so that everything done in naturewill be full of blessings and bring much
and Ma Ibu fortune.
Kabul,
6 Basasaji, A ritual is performed to clear the land.
7 Pamataan, A ritual is performed to choose an auspicious day to start planting rice so that the yields are good. This is done
using a separate calendar according to the Hijri (monthly) calendar in 1-4 days with the following meanings: 1.
Baras 2. Banih. 3. Limbukut, and 4. Dadak.If the calculation of the days for planting is correct in the count of
Baras and Banih (paddy), the yield will begood, but if it is counted and it turns out to be in Limbukut and
Dadak, then the expected harvest will not occur. The calculation of this calendar is only known by the
customary chief, so if you cannot calculate it yourself, ask the customary chief for instructions.
Source: Interview Result

Table 5. Other rituals in environmental management

No Prohibition
1. It is not permissible to cut down coconut trees unless an indigenous person dies
2. Not being allowed to tap palm trees
3. Do not cut down trees that have beehives
4. Cutting down sacred trees such as Ficus benjamina, Arenga pinnata, and Sesbania grandiflora is not permissible.
5. It is not permissible to cut down fruit-bearing trees
6. It is not permissible to cut down trees that are ancestral plants, such as swamp trees and tamarind trees
7. Do not take other people's forest products
8. Do not harvest bee hives without the permission of the plant owner
9. It is not permissible to cultivate cross-shaped agricultural land
10. At the time of starting the planting process, it is not permissible to spend money on that day to shop
11. It is not permissible to farm on land overgrown with yam trees
12. It is not permissible to go into the forest or agricultural land if the Prinia familiaris Horsfield sounds when we want to go down to
the ground
13. Farmers and their families cannot stay or spend the night in other villages during the harvest season.
14. Sumbaan is not allowed to go hunting if a group of hunters do not go
15. In gardening, it is not permissible to eat garden produce or food while walking around
16. Not being allowed to defecate or urinate in wells and lakes, and springs that never run dry
17. No shouting or making noise while in the forest
18. It is not permissible to bring food into the forest except for carrying out rituals in the forest
19. Do not do activities in the sacred forest, such as cutting down trees, making noise, and working on agricultural land.
20. It is not permissible to make game products in the rice washing place
21. It is not permissible to put the game in a place made of bamboo
22. If you want to give the game to neighbors, then they are the ones who take it to the hunter's house. It cannot be delivered to
neighbors' homes.
23. Do not take medicinal plants after the sun goes down (Above 12.00 AM)
24. Should not drink large river fish and salt if taking medicinal plants
25. Cutting down a haniung tree (a tree with thorns) is not permissible before the annual customary ritual.
26. It is not permissible to speak carelessly (bahiau) in the forest
27. Not being allowed to cut down trees that are positioned close to the waterfall
Source: Interview Result (2023)
 Environment and Ecology Research 11(5): 859-872, 2023 867

3.3. Local Skills
The Paramasan Dayak people have various local skills in
hunting, farming, and gathering forest products. Hunting
carried out by the community is only for preparing
traditional rituals collaboratively. Hunting uses traditional
and modern tools but pays attention to the mildest side
effects for game animals on land, water, and air. These
various local skills can be seen in Table 6.
Hunting techniques used by traditional communities in
tropical forests are critical to recognizing the role of
conventional knowledge in hunting activities and assessing
Table 6. Local skills of the Paramasan Dayak Community
the impact of harvesting on game species [61]. This is
similar to what the Jahai Tribe in Peninsular Malaysia does,
especially blowpipes, spears, traditional snares, and traps
[62]. This follows the people of Bankura, West Bengal,
India, who also apply local wisdom to develop several
unique fishing techniques [63]. The hunting techniques
used by the Paramasan Dayak people are the same as those
of the Kubin Dayak people, who use simple hunting
equipment. The materials are readily available in the
surrounding environment; they can be assembled and made
by themselves, and they can be used to perform rituals
before hunting [64].

No Local Skill Description

1. Hunting skills Some of the methods used by the community to hunt animals on land are using dogs, using
sharp weapons such as spears, machetes, or sharpened bamboo, making traps using ropes
(manjipah) or small trees (mambilah), using wire nets and making holes covered with
foliage.
The ways the Paramasan Dayak people hunt animals in the water include using traditional
and unique tools such as hooks, hawit, nets (lunta), fish traps (pangkalak), mahampang
(hampang is a plait made of bamboo slats, which are sparsely woven). This mehampang
activity is carried out when the water flows down. The barrier is installed to trap the fish
that descends as the water drops. After the water is dry, the fish that have accumulated due
to the installation of the barrier is just taken), maringgi (a massive fishing activity).
Installing nets on rivers or in North Sumatra aims to trap fish in the holes of the net. The
ringgi or net used has a specific hole size, manangguk (catch a fish with a tool called
tangguk), and mangacal (the activity of catching fish directly by hand, without tools).
Farmers in swampland are already skilled at catching fish with this trick. Mengacal is
done in the dry season when the water starts to dry up), installing kabam (trapping fish
using a traditional tool calledkabam), manyundak using arrows, mahancau (fishingmethod
using a tool called hancau), tulung (making fish traps by arranging rocks and moving the
water flow), mahinik (set up traps from stacked stones), manyuduk (stabbing fish with a
spear) and badapuk (hunting fish by throwing stones).
Another way to hunt animals in the air is to make traps using plant sap (mamulut),
maringgi (laying nets), chopsticks, and manjipah (trapping birds), and use modern
technology to call birds.
2. Skills in gathering forest products The Dayak Paramasan people have the same way of finding plants for medicine,
consumption, or sale, namely by looking for these plants in the forest. There is a separate
wayto look for medicinal plants, namely by looking in the forestat the recommended time,
namely before the sun goes down (06.00 AM-11.00 AM), and performing a ritual before
takingthem so that these plants have medicinal benefits. Materials for medicinal plants are
usually called short if they are in the form of roots and poultices if they are in the form of
woody leaves.
3 Skills in preserving natural  Do not sell ancestral heritage.
products  Part of the land is made into gardens with trees thatproduce long-term yields, such
as candlenuts.
 Use only as needed.
 If the tree has fruit, then take the fruit. It is not permittedto cut down the tree.
 Agricultural areas should not be planted with gardensso they can be rotated back
after seven years of farming again.
 Do not use chemical fertilizers.
 Using agricultural land only for two times farming (2years) and then leaving as
empty land for shrubs for seven years.
 Making plantation land from ancestral land.
Source: Interview Result
868 The Local Wisdom of the Paramasan Dayak Tribe in Environmental Management

Table 7. Local resources in the form of forests, gardens, water sources and agricultural land in Paramasan

No Description

1. Local resources in the forest, among others, Durio Dulcis, Durio oxleyanus Griff, Nephelium ramboutanake Lennh, Amomum sp,
Castanopsis argentea (Blume), Ficus glomeratha, Ficus fistulosag,Coelogyne pandurata, Dracontomelon costatum Blume,
Mangifera sp, Dacryodes rostrata, Ficus hispdida L.f., Pentaspadon motleyi Hook. f.u, Elaeocarpus glaber Bl., Durio excels,
Arenga pinnata,Pometia pinnata, Laportea, Suran, and Cymbopogon nardus.

2. Local resources in the garden are almost the same as plantation crops in other mountainous areas.

3. There are local resources in the water, including Mystacoleucus padangensis and Barbonymus gonionotus Bleeker.

4. Local resources on agricultural land include local ricevarieties such as buyung, carnik, and padi keramat.

Source: Interview Result

3.4. Local Sources
Local resources in the form of forests, gardens, water
sources, and agricultural land in the Paramasan sub-district
can be seen in Table 7.
The pattern of settlements in the Paramasan District is
quite varied. Some still live on agricultural land that is
being worked on. Others have undergone modernization;
they have grouped or marched along the road. The thing
that most influences this pattern is the Dayak ethnic kinship
[65].
offender, such as illness ranging from mild illness to severe
disease, so that in such conditions, one has to follow the
directions of the traditional leader. In some cases of
violations committed, there are also those fined voluntarily.
The fine given is the money collected to perform a ritual to
respect nature for what has been violated by the
perpetrator.

3.5. A Mechanism of Local Decision Making

All villages in Paramasan Sub District already have
customary institutions written on village documents and
justified by traditional leaders, but they still need legal
provisions that apply nationally. Regular institutions
consist of conventional heads, traditional leaders, Balian,
and Pinjulang.
Implementing customary law in Paramasan District is
going well and is in line with government regulations.
Communities have the right to use the natural environment
wisely, follow the standard rules that apply in the area, and
work on the land that is theirs as an inheritance from their
ancestors or purchased by themselves. It is permissible to
change the function of the land on the condition that it
provides information to customary institutions. Indigenous
peoples should comply with applicable customary law and
carry out annual rituals. The process of joint
decision-making by the Paramasan Dayak community can
be seen in Figure 5.
Sanctions given to indigenous peoples who violate the
prohibition are determined following deliberations at
customary institutions attended by traditional leaders. For
example, indigenous peoples maintain trees, but some cut
them down without obtaining permission or notifying the
everyday head or land owner; a fine of at least Rp.300.000-
per tree is imposed. Unlike the case with trees considered
sacred, the penalties given are more significant, such as
cutting down trees with beehives, which is subject to a fine
of nearly 30 million per tree. However, if the logging is
carried out by giving a notification, no penalty is imposed
by customary law. Other sanctions for a violation
sometimes immediately provide a deterrent effect to the
Figure 5. Funeral preparation meeting for the Paramasan Dayak
community
Local decision-making mechanisms with local wisdom
can contribute to improving environmental management.
The Baduy tribe in Indonesia, known for their indigenous
way of life, has demonstrated local wisdom in
environmental management that protects and preserves the
environment [66]. Additionally, the principles of coastal
natural resources management, including local norms and
sanctions, have been identified in Pujut Subdistrict, Central
Lombok Regency, Indonesia [67]. These principles
provide a framework for the sustainable management of
coastal resources. Furthermore, the case study on
community-based forest management in a New York State
urban old-growth park highlights the importance of
considering contextual constraints and community
engagement in decision-making processes [68]. By
incorporating local wisdom and considering the specific
needs and values of the community, decision-making
processes can be more inclusive and effective in addressing
environmental challenges.
3.6. Local Society Solidarity
Cooperation in rice farming, gardening or otheractivities
in nature is carried out very well because all the people
 Environment and Ecology Research 11(5): 859-872, 2023
help each other according to the schedule set by the head
and customary chiefs, and even residents from other
villages help, especially in the process of clearing land,
planting, and harvesting. If the area of land being worked
onis very large, and the number of people working together
is insufficient, then wage labor is assisted with a working
period of 8 hours and a wage of 120,000.
The shifting cultivation system carried out by the local
community must be distinct from local wisdom. This is
shown by several activities that explain this phenomenon,
such as forest clearing, land burning, land management,
technology utilization, and ceremonies that accompany
shifting cultivation activities [69]. The Dayak community
carries out cooperation activities, better known as handep,
which cooperate with other farmers when working again to
open new land [70].
This cooperation can also be seen in various community
activities, which can be seen from the special day for
carrying out cooperation in each village or customary area,
such as every Sunday for the Balai Matang Lahung
indigenous community to repair bridges or clean the grass
surrounding the main road. For other neighborhoods, such
as the Balai 24 customary community, road repairs, roads,
and bridges are being made every Wednesday.
Cooperation activities can be seen in Figure 6.
Figure 6. Mutual Cooperation Cleaning of Terangken Hamlet Streets,
Paramasan Bawah Village
Also, cooperation is carried out in various other
community activities such as marriages, deaths, births,
celebrations, and so on, as long as notification is given to
the customary head. If a village, not a traditional area, asks
for help, the indigenous people will be happy to help. So,
one way to deal with globalization's negative impact is to
use indigenous knowledge values as a force [71].
869
4. Conclusions
The Paramasan Dayak people see the forest as a living
entity full of valuable knowledge. This knowledge is
obtained through natural observation and passed down
from generation to generation to deeply understand forest
ecosystems, including plants, animals, water, and nature.
In environmental management, the Dayak tribe uses
sustainable principles and considers the balance of the
ecosystem. The local wisdom of the Paramasan Dayak
tribe also reflects the importance of interdependence
between humans and nature. They understand that the
sustainability of their lives depends on preserving their
natural surroundings. Therefore, they maintain biodiversity,
nurture aquatic life, and respect other living things. They
also have traditional rituals and ceremonies that involve
human interaction with nature as a form of respect and
offering to the environment. In this modern era, we can
learn from the local wisdom of the Dayak tribe in our
efforts to protect the environment for future generations.
The study of the local wisdom of the Paramasan Dayak
Tribe in environmental management has several significant
contributions, including preserving indigenous knowledge,
promoting cultural heritage, sustainable environmental
practices, community empowerment, knowledge exchange,
policy implications, and education and awareness.
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