Meaning Of Land For Malind People

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 Admin    12-04-2022    00:00 WIB  

They can for example know the fertile and infertile soil just by observing the types of plants, The Shape of the stem, or the color of the leaves of plants that grow in a place. They also understand, a good day or time to start gardening. To start the planting period, they are based on the wind season or the fruiting season of a particular plant. At certain times, they knew when to burn forests just by looking at the direction of the wind to protect the hamlets.


The sense of ownership of customary lands and forests like that is understandable, because the life of the Malind people cannot be separated from the forest. Almost all of their life pulses come from and depend on forests including in terms of Medicine. True, some residents can now access modern medicine from medical workers in the village, but the Malind people who hunt in the forest still use the basics of Medicine from nature. The basic ingredients come from forests (ethnobotany) which are abundant and easily available. For example, when they dipangkur sago and then there are those who suffer from pain, then they do traditional medicine.


There are several tribes in Malind society, and the largest tribe is the Mayo with a belief in totemism. The tribe consists of various sub-tribes called Malind Anim. It means Mayo people. One of them is the Gebze clan clan. This genus is related to soil, rocks and all animals that live in symbiosis with coconuts. The other clans are too.


Some of the reasons for mapping are, existing tribes have long inhabited the Malind region for generations and are very familiar with the surrounding nature. In addition, so that migrants from outside also learn about nature because it is partly responsible for the development that runs. The results of mapping the important places of the malind Anim tribe in Merauke can be seen on the map.


In the past, citizens would be ashamed when they violated customs. Acts that are considered violations of customary law related to nature protection, among others, forest fires when they clean the village, burning the forest deliberately, poisoning fish with tuba roots in the river without the knowledge of the owner of the hamlet, damaging other people's hamlets, hunting animals excessively for sale, and others.


Malind people believe, if the whole nature is damaged then all living things will die and perish. From small animals to large ones, then humans will die and become extinct. This kind of environmental preservation is not new to indigenous peoples, because it is already contained in the teachings of the “Four Winds.”


If a child is born in their traditional villages, the child will have a strong connection with the village where they were born, because their birth was witnessed by the spirits of ancestors. By guarding Indigenous hamlets, Malind people also believe that the spirits of ancestors will keep them from harm or disease.


The rules, among others, prohibited from catching birds of paradise and other birds if not for the purposes of custom. It is forbidden to burn forests carelessly. It is forbidden to cut down trees or hunt game animals excessively, especially those related to certain clan symbols or totems. If it is still cut down, then there is an obligation to replant more than what was cut down.


Based on participatory mapping conducted in Kampung Kaliki, the boundaries of Kampung Kaliki were recorded. The West is bordered by Kampung Domande and Kampung Sinegi. The North is bordered by Kampung Wayau and Kampung Bad. It is bordered to the East by Kampung Wapeko, Kampung Salor and Kampung Kumbe. It is bordered to the South by Kaiburse Village and Onggari Village.


The potential of Natural Resources in Kaliki is utilized by the community to meet the needs of daily life. There are sago Groves, places for animals to hunt, rivers and swamps to find fish. To preserve these places, the people of kampung Kaliki have the habit of hunting or gathering. This activity is carried out not all the time, but only at certain times.


There are several sanctions for those who violate the rules for the use of natural resources that are considered to have sacred value. If you steal sago plants in a hamlet belonging to another clan, then you must compensate by planting new sago as much as the sago cut down, or replace it with the same amount of sago stock. In addition, there is also compensation in the form of money, the amount of which is determined by custom. If someone takes the land of another clan's ulayat rights, then it is required to raise pigs from small to adult pigs. After that, the demanding person who was given the right to kill the pig, then eat it together in a traditional ceremony.


Community initiatives to manage forests sustainably and legally began with WWF Indonesia meeting with Agustinus Kanki Balagaize, a community leader, in 2005. From this meeting, the community wants to manage the forest with the assistance of WWF so as to obtain higher economic benefits while still paying attention to aspects of sustainability and protection both in traditional and traditional ways as well as in a positive legal manner.


For generations, the balagaize clan has maintained the balance of its customary forests, which are now used as a model for sustainable forest management by the community. From there then formed a working group of forest product managers with the name Mo Make Unaf, which means let us walk or let us go forward. The ownership of the balagaize Kaliki clan began with the arrival of their first ancestor, Widui. The first time he came to this region, Widui occupied the hamlet of Samta. In this Hamlet there are their relics in the form of graves that are still believed to be Widui's place of life. They also believe that they can summon Widui's spirit to communicate.


All of them are guarded and preserved by the people of Kampung Kaliki. The honor or appreciation of the clan is not to disturb or damage the forest around the cemetery.


In addition to community logging, Mo Make Unaf members also agreed to maintain and secure the area, especially important places which they named as ICCAs. The name of the ICCA location is Sumok which stands for Samta, Upip, Mahek, Oyam and Kwafran, which is the name[1]of the sacred place and ancestral journey of the community of ulayat owners. By protecting these places, people want to guarantee a source of food and medicine, also to honor their ancestors. In addition, this area is a place to live a variety of flora and fauna that are protected and needed by the community.

 

Source : Society's long road to conservation and living space : 15 stories of Indigenous conservation in Indonesia (ICCAs)