Earth Day? Indonesia's Older Peoples care of the

Earth Day? Indonesia's Older Peoples care of the:
Commemorate Earth Day (Earth Day) 22 April, then Google displays animated flowers (plants) in the search engine pages.

This awareness movement is good, banging on our conscience to keep back the earth. Once so the evidence, that the modernization of the industrial era created since the inception in the 18th century was brought to the destruction of the earth for hundreds of years afterwards.

Indeed, in the modern society which claimed most civilized, indigenous peoples who still live a 'simple' and untouched by modernity as it presents the fact that they are really true keepers of the earth.

7 of them are:

Dayak Iban


There are many Dayak tribes in Borneo, plus trying to keep fighting the forest. We take the example of one of the most popular: The Dayak Iban.

Dayak Iban in Sungai Dusun village of Batu Utik latitude, District Embaloh Hulu, Kapuas Hulu, West Kalimantan has a forest reserve in Utik River, the area is overgrown with meranti wood, lime, Ladan, and various species of rattan.

'Here there is one rule, a maximum of one year householders can cut down the rod 30'', said Raymundu Sremang, Batu Village Head latitude. Sanctions customary fines for offenders will be given,'' fined Rp 500 thousand, and it never happened.''


Dayak Iban realize that "Forests give us clean water, so that clean our blood. Our land intact, aging and cleared land. Our Forests capture carbon, a poisonous gas that we are protected and we are not affected by the disease."

Various reasons it also makes a Dayak Iban tribe in the area of ​​the River Utik investors refuse to convert forests into oil palm plantations, many of which opened in Malaysia's Sarawak border region.

Wisdom to keep these forests in 2008, River Forest Peoples Utik is the first ecolabel certified, sustainable forest management of the Indonesian Ecolabelling Institute.


Rejang Jurukalang


Jurukalang indigenous peoples in several areas of Bengkulu have local knowledge in conserving the forest. They had the following legislation:

Cahayo Simbur Act. Although the law was made by the Netherlands (van Bossche) and then made some changes in it are one source of customary law is written that is always used as referency in dispute settlement in the Community Jurukalang

Taneak Tanai. Designation for a stretch of land within the indigenous communities that are owned communally and typically is the area of ​​citizen governance.

Any party who manages a particular region in the taneak tanai obliged to plant-Tamanan harsh economic and conservation value such as banana, durian and the other as a sign the region has been owned by certain individuals and families.

Utan or built-in Piadan. This mention of the forest which is believed to have supernatural guardian so that there are some prerequisites to unlock the region's rare people who dare to open forest of this prohibition, in Bukit Serdang Jurukang region is a region that is believed to have magical powers that keep the region

Rian indigenous Cao. It is customary terms of local ordinances or local wisdom to mention, this ordinance berkembangan custom fit your needs and the development of community residents
Honey Tree Felling called the beehive is to cut down the weight restrictions, if the cut will be fined half awake or half of the penalty kill.

So is by cutting down trees in the surrounding trees as well as the beehive is considered taboo customs, beehive regarded as communal rights and when the harvest is usually known by the whole community and the community there are certain parts of the crops that should not be taken and allowed to stay around the tree because thought it was the right magical guardian of the tree, the harvest was accompanied by nyayian-nyayian good compliment and praise to the praise of penunggunya wood.



Wana

Wana cultural practices (Tau Taa Wana Bulang) in Central Sulawesi manifest in a number of rituals which still considers the forest has a 'kekuatab supernatural'.


These local cultural practices have a positive impact on the conservation of forests which do Wana.

There are 14 forms of indigenous ritual practices carried Wana in preserving the forest and the surrounding environment. Some of these rituals is Manziman Tana (ask permission), Monguyu husband (the ritual first planting), Mpopondoa Sua (gives strength to the tree of life), Palampa Tuvu (rejecting the danger), Nunju (demonized), Ranja (drive out the plague), and Polobian (treatment).


Naga

Naga tribe settlements in West Java is sandwiched between two pieces of woods. The first forest located on the side of the river called Leuweung Biuk Ciwulan. Leuweung in Sundanese means forest.


However, what distinguishes the forest in the area with other areas outside of Kampung Naga is, the state of plants and especially plant Leuweung Biuk in Leuweung ban is maintained intact. The region was green with a variety of plant species that are deliberately left to grow naturally. Against the plant, no member of the public interest because the two Naga dare spoil the sacred forest.


The second forest area called the ban a wide LEUWEUNG approximately three acres, sacred ancestors are buried there because the people of the Naga Tribe, Worship Dalem Singaparana Grandmother.

Events such as floods, drought, pests and diseases of rice plants that resulted in crop failure or reduced production, for example, are considered as events that can not be separated from the law of cause and effect. Therefore, when the encroachment of lands which are then used as industrial forests and plantations, indigenous Naga tribe already predict what will happen next.



Kajang tribe
Also called indigenous Ammatoa. Living in Bulukumba, South Sulawesi, to manage forest resources sustainably, although geographically the area is not far (about 50 miles) from the center of economic activity and government Bulukumba.

This is caused by the relationship of indigenous peoples with their forest environment based on the wise philosophy of life, which treats the forest as a mother who must be respected and protected (Suriani, 2006)

They practiced a very simple way of life by rejecting all things technological. For them, technology objects can have negatively impacted their lives, because it is damaging the sustainability of natural resources. Community who always wore black clothes is then referred to as indigenous Ammatoa (Widyasmoro, 2006).

Ammatoa community memraktekkan an indigenous religion called Patuntung. This doctrine relies on three main pillars, namely respect Turiek Akrakna (God), the land the Turiek Akrakna, and ancestors (Rossler, 1990).

Trust and respect for Turiek Akrakna is the most fundamental belief in religion Patuntung. Indigenous peoples believe that Turiek Akrakna Kajang is the creator of all things, the Supreme Eternal, All-Knowing, the Mighty and the Almighty (Hasbi, 2005: 270).


They believe that in the forest there is magic that can be prosperous and disastrous at a time when it is not preserved. Power is derived from the ancestral spirits Kajang community that preserves the forests to be free from the evil intentions of humans (Aziz, 2008).

If anyone had dared to destroy the forest, such as cutting down trees and killing animals in it, then the spirits of the ancestors will reduce the curse. It can be a curse of disease suffered by the person concerned, or could also lead to the cessation of water flowing in the Tanatoa Kajang.

One more exemplary life principle called tallase kamase-Mase. Literally, tallase kamase-Mase is living miserably, what life is. Pleading, in the sense that the purpose of life according to the tide Kajang community is solely dedicated to Akrakna Turek.

Tallase principle kamase-Mase, means not having an excessive desire in everyday life, whether for food, clothing and in need. In that way, then the desire to get the excess of the forest can be avoided,



Indigenous residents Molo

This is a story of struggle tribal peoples in the Middle East to maintain their forests. As forests, soil, water and rock can not be made then and Pubabu Besipae Molo tribe in East South Central, will never sell natural resources.


"Buy a table, would we build, let us buy rice planting." So they call upon a number of mining companies that want to tear the mountains and their forests
Yes, the rock Naitapan located near the area they are sliced ​​up by PT Marble Natural Resources.

Then the protest was made. A few men sit while menggelung foot Molo, the local customs house called Lopo, in Nausus, Molo North, East Nusa Tenggara. They sang a song called Stone Naitapan, while following the rhythm of a recording on a cell phone. The song was created due to the action of the exploration of indigenous miners.

Planting on mined lands

Then the people occupying the slopes of Mount Batu Fatuliki, stop the activity that cut the rock quarry, continued a Wiliambae One traditional leaders.

"All the people here we have a garden around the stone, do not want to destroy nature. If the defective nature means we want to live where, what to eat? Garden rocks all around the tree. We sat together, the title mat, sleeping like a cow. Day and night. Rain-wind. Because we have the stone are the names and history of the ancestors. So we do not want to ruin it. "


Mentawai

Lastly, I want to tell you when visiting the Mentawai experience of post Tsunami hit 2010 ago.

Photo: MR Tirtoandayanto

When our team visited the island of Siberut to see whether the disaster was down to the countryside, we headed to the Village Matotonan. How to reach the farthest village in the headwaters of South Siberut, should be winding down the river using pompong nan. Namely, a kind of motorized dinghy.

Along tens of kilometers, we do not see any trash. And, just found out the reason as 'snack' during the trip, Mr. Anwar told aloud, "Do not throw garbage into the river, yes." This is proof of how indigenous Mentawai it is keeping their forests.

Still bercawat tribal tattoos all over his body and is believed Sabulungan confidence. They believe there are three natural rulers in the Tai Kabagat Koat (Holy Sea), Tai Ka Leleu (Spirit of the woods and mountains), and Tai Ka Manua (Spirit of the sky).

Photo: MR Tirtoandayanto

So, not easy for local residents in cutting trees. Any existing trees to be felled rituals, and led by Sikerei (shaman / healer).

***

Any description of all indigenous peoples on a real picture, that Indonesia's indigenous people to maintain the earth. On another occasion I'll write another evidence about the original architecture, making it clear that our peoples can live 'at peace' with the ground beneath her feet.

We, for modern urban society and claimed to have the most noble religion, often condemned syncretism beliefs (pagan) rural population as the heathen and godless.

In fact, they have their own way of love with the Almighty. Amazingly, they had a "real action" as proof that the earth was created to keep the Lord of Heaven.




Sources:

sintang.com /
satuportal.net /
hasbihtc.blogspot.com
notes / eka-pasers
www.malaysiasite.nl
melayuonline.com
infosulawesitengah.
sandipras.blog.com

Earth Day? Indonesia's Older Peoples care of the