Int. J. Agricult. Stat. Sci. Vol. 14, No. 2, pp. 679-687, 2018 ISSN : 0973-1903 ORIGINAL ARTICLE INDONESIA’S NEW HORIZON FOR SUSTAINABLE FORESTRY : ULAYAT RIGHT DIVISION BASED ON LOCAL WISDOM IN BATAK PAKPAK ETHNICITY

Rizabuana Ismail1*, Lister Berutu2, Zulkifli Rani2 and Iskandar Zulkarnain3 1Department of Sociology, Universitas Sumatera Utara, 20153, Sumatera Utara Province, Indonesia. 2Department of Anthropology, Universitas Sumatera Utara, 20153, Sumatera Utara Province, Indonesia. 3Department of Communication, Universitas Sumatera Utara, 20153, Sumatera Utara Province, Indonesia. E-mail : [email protected]

Abstract : Batak Pakpak ethnicity that reside in the area of Pakpak Bharat regency, North Sumatra province, can be classified as customary law community because the whole surrounding village and forest area belong to certain clans communally which is also known by the term sukut ni talun. Sukun ni talun clan can be described as the rightful clan that possesses ulayat rights (the owner of land rights or forest area). There are dozens of clan names that have ulayat right in this area of Pakpak ethnicity, such as: Padang, Solin, Berutu, manik, Banurea, Bancin, Cibro, Sinamo, Tinendung, Sitakar, Kebeaken, Padang Batanghari, Angkat, and Lembeng among other clans. It means that every clan have a certain ulayat right which consists of designated forest area owned by the same clans collectively. Generally, the clan members in the community are well aware of ulayat right and the borders of ulayat right area with another clans. Besides getting a higher social status, the clans that own ulayat right in every area play important role in various social activities and decision makings, including the management of forest. Pakpak community who live around the forest have a strong connection with the forest in many aspects. The location of forest itself is the source of life with many daily activities. The forest becomes not only the place for farming, hunting, gathering the products such as timbers or non-timbers, but also becomes the source of inspiration to get medicinal materials. In those activities, they have certain knowledge, value and rule that are both derived from previous generations and gained from their real life experiences or other people’s outside the community. This shared knowledge in this article is called local wisdom. Key words : Indigenous peoples, Local wisdom, Batak Pakpak Ethnicity, Social forest.

1. Introduction Despite the administrative separation of the Pakpak Bharat Regency was formed in 2003, government with the more heterogeneous host regency which was expanded from Dairi Regency after the issue of Dairi, the area is still claimed to be the origin of of Law no. 09 Year 2003 on establishment of Humbang Pakpak ethnicity as well. In accordance with the Hasundutan Regency, Pakpak Bharat Regency and homogeneous condition, the values and rules that apply South Nias Regency. This expansion, as in other parts in the midst of society, still refer to the values and cultural of Indonesia, is generally aimed to improve living rules of Pakpak in general, both in the social culture standards, bring more easily accessed public services relationship and in the connection between human and and to increase community participation in development. nature (land and forest). The residents of this region is still classified as In this area, the position and role of the clan, homogeneous in terms of ethnicity, because almost 90 especially on land and forest ownership are still percents of them come from and claim to be ethnic dominant, known as the marga tanoh (owner of ulayat Batak Pakpak. or landowner rights). Every land in this area must have certain clans recognized as owners of customary rights,

*Author for correspondence Received August 05, 2018 Revised October 24, 2018Accepted November 12, 2018 680 Rizabuana Ismail et al. whether uncultivated vacant land, forest land or forms of rituals and routines such as sasi in Maluku, subak settlement land in rural and urban areas. Almost all areas in Bali and sedekah lautin Central Java [Dharmika (1992)]. in Pakpak Bharat recognize the term sukut ni talum Ahimsa Putra (2007) distinguishes between local wisdom and traditional wisdom. Local wisdom is defined as a set of (forerunner), which is the clan as the rightful owner of knowledge possessed by a community that originated from ulayat land and forest. These clans through their leaders previous generations as well as experiences related to the play a part in regulating the utilization, management and environment and other communities to solve various diversification of land according to customary rules problems and / or difficulties encountered. It is further obtained from previous generations. Thus, it can be said explained that local wisdom emphasizes on place or locality that the people, who live in the area of Pakpak Bharat so it is not always inherited from the previous generation. This means that local wisdom is dynamic and varied because Regency as the customary law community. Customary in addition to being obtained from previous generations, it law community is a group of people who have a sense of is also enriched with various experiences and knowledge belonging to a society that lives in a certain region and from the present. On the other hand, the concept of traditional claims the territory as theirs as it is inherited from their wisdom means something as static and fixed which is as a ancestor. It is further said that the group recognizes the set of knowledge possessed by a community derived from rules of life and realizes it as a mutual property and they also previous generations orally or through examples of actions know their own leaders who are appointed according to to resolve the various problems and / or difficulties their own criteria. In Indonesia according to Afrizal the encountered well and correctly. This local wisdom is examples are found in Baduy (Jawa), Dayak (Kalimantan), Dani and Mimika (Papua), Toraja (Sulawesi), Batak, Orang needed to reduce the number of forest destruction in Rimba, Kubu (Sumatera).Pakpak Bharat communities Indonesia. Although, since 2011 a moratorium for logging mostlylive in rural areas so they are accustomed to have permits has been issued, forest destruction in Indonesia connection to the forest. This condition has been going has increased. Forest cover loss in Indonesia peaked on since a long time ago, where they have been heavily in 2012 at 928,000 hectares (2.3 million acres), dropped dependent on forests, such as for farming, hunting, significantly in 2013 and then increased in 2014 and taking resin tree sap, benzoin sap and for 2015 to 796,500 hectares (2 million acres) and 735,000 searchinganother forest products. From such a long hectares (2.8 million acres), respectively [Wijaya Arif process, they certainly have knowledge about the forest et al. (2017)]. Therefore, knowledge and management environment, where they live. The knowledge is gained of forests which based on local wisdom deserve our by a long process, either through adaptation or consideration. The identification and explanation of the inheritance from the previous generation. Although, they different types and substances of local wisdom that are not always in one direction, these knowledge are develop particularly in forest management can certainly used in the management and utilization of the forest be a model choice in sustainable forest management. environment [Purba Amir (2000)]. Mentioning the customary law community and their relation to conservation of wildlife and forests is not a Such knowledge is also transformed into values, new thing in the social sciences. There are several rules, norms and even behaviors that are considered overlapping terms or concepts used by scientists as an meaningful and good, known as the concept of cultural analytical tool related to local potentials. For example, values. If the knowledge, values, rules and norms arise indigenous knowledge, local wisdom, social capital, and grow in the local community they are called local traditional knowledge and other concepts [Pirous (2007), wisdom. Local wisdom can be understood as a system of Ridwan (2007)]. Some studies on clans and lands in thoughts and ideas that belong to a social unity altogether, which serves as a blueprint or a guide for attitudes and Indonesia such as: Mayor (2011), Kristiansen and behavior with members of social unity in interacting with Sulistiawati (2016) and Leon (2016) have differences their natural and social environment. Furthermore, the idea with the land and forest situation on the region, especially system is rooted in the crystallization of the experience of the differences about individual and communal living together in interacting with its natural and social ownership rights that tend to create conflict. environment. The greatest portion of local wisdom lives in the social memory of society in the form of myth, folklore, 2. The Setting legend, figurative, etc. Small amounts are written in the form Methodology of inscriptions on papyrus, paper and others, but the number of people who can read and understand it has been The total area of Pakpak Bharat Regency is 1,221.3 decreasing over time. Some have been expressed in various km with a forest area of 132,865.08 Ha, located at an Indonesia’s New Horizon for Sustainable Forestry 681 altitude between 700 - 1,500 masl with the hilly nature Other informants are the figures who know about and cold air climate condition. On the north it is adjacent customary law and local wisdom. Interviews are to Dairi regency, bordered by Humbang Hasundutan conducted mostly by using Pakpak regional language regency in the east, Aceh Province and North Tapanuli instead of Indonesian. The use of regional language is regency in the south and Aceh Singkil Regency in the meant to show the closeness between interviewer with south. At the beginning of area expansion in 2003, this interviewee [Purba (2011)]. regency consists of three sub-districts which are Salak, Observations are used to see first-hand the various Kerajaan, Sitelu Tali Urang Jehe and 36 villages. activities of forest communities related to forest Several years later, it had been developed into eight utilization and management. For example, observation districts and 52 villages of local government participation with farmers to the fields, to the Benzoin administration. Total population of Pakpak Bharat forest when they take the forest products. In these Regency in 2013 is 40,884 people with a composition locations what and how farmers (informants) perform of 20,676 males and 20,208 females. The number of their activities can be seen and observed directly. The men is greater than the number of women with the main instrument in this study is the researchers population spreaded in eight districts and 52 villages. In themselves. Other supporting instruments include open terms of ethnicity, although there is no official data on interview and observation guidelines. Other auxiliary the composition of the population, this regency is mostly instruments involve the use of cameras and recording inhabited by Batak Pakpak tribe so that the cultural devices. Data obtained from each informant are values of Batak Pakpak are still the main guidelines in recorded in the diary and written afterwards, completed behaving among others. Generally, residents use Pakpak and corrected into field notes subsequently. The field as common language in daily life, both in traditional notes consist of a diary compilation added with the ceremonies and in regular communication. results of the recorded interview [Pelly (2011)]. This From religion point of view, there are two major process is done every day, accompanied by a discussion religions formally adopted by the population, namely: of the research team to evaluate the performance on Islam and Christianity. From the existing population data, the locale. there are no residents who embrace traditional beliefs 3. Clan-based Customary Law Community with of Pakpak. Although, formally all residents embrace Division of Areas and Ulayat Rights Lands these two major religions, in daily life there are still Until now, all the lands in Pakpak Bharat Regency residents who trust on traditional beliefs. It is evident are still recognized as the ulayat right, which belongs that there are still faiths about sacred places and actions to the clans. The ulayat right is based on the knowledge associated with these traditional beliefs. In addition of certain clan groups believed and recognized as the Pakpak Bharat population majority live in rural areas, first pioneer of a particular region. That knowledge is even some of them still live in remote areas that up derived from previous generations and become until now are not passable by motor vehicles and must knowledge of the citizens of their descendants as well be reached by foot instead. as citizens of a community, who live around the area Methods [Alexander (2011)]. In the local concept, the residents, The main method used in this research is who are owners of ulayat rights are referred to as sukut ethnographic method with participative qualitative ni talun. By rough translation, sukut ni talun can be approach. Thus, the main research techniques used are interpreted as the clan of the owner or the main actor in-depth interviews, participant observation, and focus in determining the various activities of the citizens in a group discussions (FGDs). In-depth interviews were kuta or lebbuh, especially, when it comes to land issues. conducted on selected informants. The informants, The consequence is that, in any social activity, especially among others, are the traditional leaders of the clans in in traditional ceremonies, the rights of members of the Pakpak Bharat. Especially those who live around the sukut ni talun clan is more prominent than that of other forest, such as clan leaders, sulang silima of clan. In clan members categorized as migrants. For example, if addition, traditional farmers who are associated with a migrant resident wants to perform a traditional forests, such as rice farmers, benzoin farmers and other ceremony, then they are obliged to seek permission and people, who use the forest as a source of livelihood. fulfill some obligations, such as giving up some cloth 682 Rizabuana Ismail et al. and money to the clan owner of the ulayat right. All community called Kuta and Lebbuh is much older and clans categorized as indigenous have ulayat rights in traditionally arranged so that it is better known in the Pakpak Bharat district. In short, the position of clans daily life of the community and has been attached to that own ulayat right based on administrative areas the culture of the local community. (villages and sub-districts) illustrated in Table 1. The term of “desa” or village is known as the From Table 1, it is shown that in Salak subdistrict implementation of Law no. 5 year 1979 about Village there are 4 (four) clan names that are recognized as Governance which was applied on the whole territory the owners of ulayat rights, namely Banurea, of the Republic of Indonesia. Before the term of village Boangmanalu, Bancin and Berutu clan. An overview was known, the term kampung had been used since of the border of ulayat land rights is seen, for example, the Dutch colonial era so that in the 1970s and many (1). Banurea clan as the owner of ulayat rights resides years before the only known terms were kuta and in the regency city, the city of Salak. The ownership of lebbuh for the division of population territory. Area and this clan’s land is situated in the east bordered by Marga name of the village is not always identical with the kuta Boangmanalu, where the boundary of these two clans or lebbuh region, although it can also have the same is marked by bamboo plants, which in the local language meaning. is referred to as the word “buluh dori”. The west is Traditionally, kuta is a community of a clan or part bordered by Marga Manik land with Lae Sikessuk river of a particular big clan. The term other community as the boundary. On the south side, it is bordered by referred to as is lebbuh, which can be interpreted Marga Bancin’s land in Tanoh Singgersing or Sindeka broadly and narrowly. In a broad sense, lebbuh is area. To the north towards SMAN Negeri Salak, it is defined as the origin of a particular clan, so it can consist bordered by Boangmanalu clan and towards the Kinubu of groups or groups of several kuta or even tens of hill with Solin clan’s land. Both of these clans in the kuta. For example, lebbuh of the Berutu clan is named past are also bordered by buluh dori (3). by the term Sitellu Tali Urang Julu and Sitellu Tali Urang Meanwhile, Bancin clan live in two villages of Jehe that consist of tens of kuta and villages. Another Binanga Boang and Kuta Tinggi. The boundary of example is the Padang clanlebbuh called Si Empat ulayat right of Bancin clan is bordered with Manik clan Rube, which also consists of tens of kuta and villages. ulayat right, Banurea and Boangmanalu. (4). Unlike In a narrow sense, lebbuh can be interpreted as part the Berutu clan who reside not only in the village of of a smaller community of kuta that is inhabited by a Siborangkas in Salak subdistrict, but also occupy several small number of clans which have more distinguished villages in 3 subdistricts such as: in Kerajaan subdistrict, kinship with each other. Thus, in kuta area of a clan, Sitellu Tali Urang Jehe and Sitellu Tali Urang Julu. The by this sense it usually consists of several lebbuh- majority of the Berutu clan owns customary ulayat lebbuh. land right in Sitellu Tali Urang Jehe Subdistrict because Kuta is also traditionally led by a leader called this clan controls the ulayat right of land in 7 (seven) Pertaki, an elder who is respected, wise and has villages of 10 (ten) villages in this subdistrict, whereas extensive knowledge about the community and the in the other 3 (three) villages the ulayat land ownership customs of the people he leads. It is just that the belong to the Angkat clan. It is said that these three traditional leadership system has disappeared and has villages were previously owned by Berutu clan who been replaced with the term ‘Kepala Kampung’ since gave it to Angkat clan as remuneration. While in Sitellu the end of the Dutch colonial period until the beginning Tali Urang Julu subdistrict, this Berutu family inhabits of independence and the term ‘Kepala Desa’ in line a part of Pardomuan village with Munte clan family, with the publication and legalization of Law on Village which was also said to be given by Marga Berutu as Governance. Table 2 describes the names of kuta and “rading beru”. lebbuh from each clan in Pakpak Bharat regency. 4. Kuta dan Lebbuhas Communal Property From Table 2, a number of 92 lebbuh have been As previously explained, the area of Pakpak Bharat identified, but there are still several lebbuh that have Regency is divided into 8 (eight) subdistricts and 52 not been identified and needed in-depth research. From villages. The division of the community is regulated in the identified lebbuh, the largest number of lebbuh is government administration. But, the other division of a Lebbuh Mutu Berutu totalling 21 communities, Solin Indonesia’s New Horizon for Sustainable Forestry 683

Table 1 : The names of subdistricts, villages and owner clan of Ulayat rights. No. Subdistrict Village Owner Clan/Ulayat Right 1. Salak subdistrict Salak I Banurea Salak II Banurea Boangmanalu Boangmanalu Binanga Boang Bancin Kuta Tinggi Bancin Sibongkaras Berutu 2. Kerajaan subdistrict Majanggut I Solin Majanggut II Solin Pardomuan Padang Bth Perpulungen Kebeaken Kutasaga Tinendung Kutadame Lembeng Kutameriah Tinendung Sukaramai Tinendung Surung mersada Berutu Perduhapen Tinendung dan Sitakar 3. Sitellu Tali Urang Jehe subdistrict Kaban Tengah Angkat Bandar Baru Berutu Tanjung Meriah Berutu Tanjung Mulia Berutu Simberuna Berutu Perolihaen Berutu Maholida Berutu Perjaga Berutu Malum Angkat Mbinalun Angkat 4. Pergetteng-getteng Sengkut subdistrict Kecupak II Manik Kecupak I Manik Simerpara Manik Aornakan I Manik Aornakan II Manik 5. Sitellu Tali Urang Julu subdistrict Silimakuta Berutu Ulumerah Berutu Pardomuan Berutu dan Munthe Lae langge Berutu Namuuseng Berutu Cikaok Berutu 6. Si Empat Rube subdistrict Siempat Rube I Padang Siempat Rube II Padang Table 1 continued... 684 Rizabuana Ismail et al.

Table 1 continued... Mungkur Padang Siempat Rube IV Padang Kuta Jungak Padang Traju Cibro 7. Pagindar subdistrict Sibagindar Manik Pagindar Manik Lae Mbentar Manik Napatalun Perlambuken Manik 8. Tinada subdistrict Mahala Solin Tinada Solin Silimakuta Sinamo Kuta Babo Padang Prongil Sinamo Buluh Tellang Padang Bth Source: Research data, 2017. clan with 14 communities, Bancin and Padang clans territory. Each kuta remains autonomous in carrying with 12 communities each, Manik clan with 10 out its policies and powers. communities, Banurea clan with 9 communities, 5. Community Knowledge in Forest Kabeaken clan with 2 communities and Cibro and Management Munte clans with 1 community lebbuh each. The Pakpak Bharat community, especially those living number of existing lebbuh is in fact larger, because in the forest, often use forest land and forest products each of the informants has different knowledge and for economic and non-economic needs [Berutu (1997)]. many lebbuh are not occupied any more, resulting in Economic needs are both subsistent and market the lack of valid data in categorizing a lebbuh. The economy. These needs include a variety of timber and names of Angkat and Lembeng clans are also not well non-timber resources, such as building materials, foods identified due to the vastness of the location so it is not and medicinal materials. Non-economic need, for reachable within a limited time. Both of these clans are example, is the location of forests believed to be the in the Kerajaan subdistrict and Sitellu Tali Urang Jehe places where the supernatural beings reside as forest subdistrict which border directly with Sabullussalam city rulers. and Aceh Singkel in Aceh Province. Likewise, Lembeng clan is also bordered directly with Sidikalang subdistrict Community activities related to forest include: in Dairi regency. hunting, concocting, mertembak, bungus, managing benzoin or incense forest (merkemenjen), nomadic In addition to the concept of kuta and lebbuh farming, gathering timber and building material, even another concept is also found, called ‘aur’ which is a holding traditional ceremonies. Hunting and concocting combination of a number of kuta and lebbuh and herbs were the earliest activities before growing crops members of its community consist of various ulayat was known and those have still been done until now. right owners clan. The unity of this community was once characterized by a leader who was recognized Many different animals hunted or trapped become the and appointed by the leaders of kuta (pertaki) called livestock to fulfill the need of nutrients, proteins, and ‘ketua Aur’. According to informants, the power of medicinal sources. However, not all animals could be ketua Aur is not hierarchical and centralistic but is hunted or consumed, as the community possess instead more coordinative and it serves as facilitator knowledge and belief, thus there is a selection to decide for the ruler of kuta (Pertaki). For example, as a whether one animal species is allowed to be hunted or mediator when there is a dispute between kuta or as a not. Several kinds of animal species which are usually coordinator at a large scale ceremony within the consumed such as wild boar, deer, hedgehog, jungle Indonesia’s New Horizon for Sustainable Forestry 685

Table 2 : The names of Kuta and Lebbuh based on Clans in Pakpak Bharat. goat and dozen kinds of birds. Other kinds No. Clan Kuta / Lebbuh of animals like bear, orangutan, tiger, ape 1 Padang Kuta Kacip Teraju and snake are not hunted because the meat are inedible, those animals are believed to Gorat Jambu Buah Era be the manifestation of magical creature Kuta Jungak Jambu that rule the forest. For the same reason, Perube Haji Jambu Mbeling forest resources are concocted, such as Pangkalen Kelenglengen fruits, leaves and roots. There are plenty of them, such as mangosteen (kandes), Mungkur Kuta Laki rambutan (cimbukbuken), Keppeng fruit, 2 Berutu Rumerah Kuta Kersik Tongir-tongir fruit, Rintua leaf, Teppu leaf, Beringen Cikaok Tumekkap leaf, Tembosih leaf and hundreds Tandak Lae Meang other forest plants for traditional medicine. Lae Langge Kuta Ujung Land and forest management are given Namuseng Kuta Tengah under different names such as: Tembak, Ginellang (incense forest), Bungus (forest Lae Salak/Sibongkaras Buku Tinambun garden), Rebba, Nggala, Keteluen Gunung Kucapi (cultivation) and Pekken (secondary crops). Lae Nggedang Bunga Julu It is categorized as tembak when a primary Lae baning Penggegeen forest area becomes a land for Sibande Matur heterogeneous plantation by replacing the forest plant with an economically productive Paku old plant but the heterogeneity of the plant 3 Solin Kuta Delleng Keceburen is maintained. Ginellang is a forest area Kuta nangka Lebbuh Nusa (Natam Julu) used as an incense garden while maintaining Lae Meang Natam Jehe a heterogeneous forest ecosystem, but the Peterduen Kuta Rih incense plant becomes the main crop. In this process there is no known burning of Kuta batu Tumba land, instead there is only the cleansing and Ampeng Kuta Liang insertion of incense crops on the sidelines Man Tinada Permangmang of wild forest plants. 4 Manik Sabah Ornakan Tao In the utilization of forest products they Kuta Tengah Ornakan Papan certainly have knowledge about nature and forests both obtained through hereditary Delamdam Simerpara traditions and through experiences while Kutekur Pagindar continuously managing forests as well as Pulo Namuk Perlambuken experiences from peer farmers and 5 Banurea Kuta Kettang Kuta Telangke outsiders. For example, an informant from Kuta Gugung Lae Nauli/Lebbuh Tending Padang clan, said that the ideal land to be a Kuta Mabar Boang Jati cultivated is adjusted to local knowledge Lebbuh tendang Kuta Rimbaru about the land. Land is categorized into three Kuta Parira types namely: Lengnga (Fertile); Palsu (Less Fertile); and Tanoh Ndagal (barren), 6 Bancin Kuta Tinggi Penanggalen Jehe which are known based on the color of the Mungkur Mbinanga Boang soil, the type of animal and plant and the Sigarmas Pea Gancih location of the soil. They also categorize Kuta Kacip Kuta Rimbaru forest types with local concepts such as: Table 2 continued... Kerangen longo-longoen (primary 686 Rizabuana Ismail et al.

Table 2 continued... are violated there will be social sanctions Penanggalen Julu Lae Impal granted, both by occult, social, and material Penanggalen Tengah Sondel sanctions. Some of these ceremonies are also found on several ethenicities in 7 Cibro Teraju Indonesia [Dove (1998)]. 8 Munthe Siunong-unong 6. Conclusion 9 Sinamo Mondah Jolis (Perongil Jehe) The local wisdom potency, as explained Lebbuh Mbellang Perongil Jehe above, becomes an important alternative in 10 Tinendung Silingkubang/Pengkolen Perduhapen development [Lubis (2006)]. Relevant Onan Janggi/Kerajaan potentials can be selected and developed as 11 Sitakar Bernoh Sanggar Talutuk needed. The potentials of local wisdom are numerous and varied in the areas of village Sangkar (Lae Mbereng) Ramba communities, kuta and lebbuh in Pakpak 12 Kebeaken Pengiringen Mbinanga Sitellu Bharat Regency. All those identified can 13 Lembeng certainly be adjusted or revitalized in 14 Angkat Nanjombal Nantimbo accordance with the development of culture (times) and needs, by adding or reducing forest); Rambah Ntua; Rambah Galunggung and relevant rules. For instance, in planning and Rambah keddep. implementing a village program runggu kuta model They also recognize a variety of rules, ceremonies, can be adopted by involving the element of sulang and taboos in dealing with forests. The form and name silima in village meetings. In order to maintain clean of traditional ceremonies in forest management, among water facilities and irrigation management a shared others: Merkottas, Mersintabi and Menoto. The resource management model can be adopted such as existence of various taboos and bans (rebbu), disturbing Bendar Mbellang, Jampalen, Bale and Page Kongsi. and mentioning the original name of the animal, speaking In preserving the forest (nature) some systems can be impolitely and carelessly defecate. If there is a violation reactivated, like rebbu system and menanda tahun of the rules a person will be sanctioned by either (marking the year) ceremony, bungus and ginellang magical, social, and material sanctions. They also system (incense forest management). conduct kuta discussion (runggu) to determine the If by traditional means all rules and sanctions are location of the land by considering the condition of the verbal, then in village government it can be made in forest and the soil and the existence of a number of written form, for example in the form of Village rules. rules in the production process. Sukut ni talun and For the ratification of a village rule pago and hara- sulang silima play a big role in decision making, in hara models are adopted which have been known and every stage of production accompanied by traditional practiced for generations. In making the regulation, for ceremony (merkottas, menoto, marking year, etc). instance, each village can issue village regulations in One example in the implementation of the marking accordance with the socio-cultural conditions and needs year ceremony (menanda tahun) is held annually at of each village. The existence of local wisdom invites Sisada Rube (Kecupak village, Simerpara village) when community involvement (Sukut ni talun / Sulang silima) the time to harvest crops arrives. The ceremony is in the process (planning, formation, validation and conducted to regulate, determine and outline the rights implementation) so that the interests of community, and obligations of nomadic farmers. This ceremony is group or individual can be accommodated. Thus, the known by the custom of Rebbu (taboo). The rules are development can be more optimal because, it is not as follows, among others: cannot do any activity (Nyepi) something new but resulted from the engineered old on the day of the ceremony; cannot clear or cut the form and rooted from the sources of local wisdom. forest at any place and time; cannot burn the forest at In the planning, stipulation and implementation of any time and place; cannot plant rice before the marking the program the community in fact must be made as year ceremony is held; cannot allow the immigrants the subject of development (participatory) and not as (sindiangkip) to plant rice in the farm first. If the rules an object of development. The perspective of Indonesia’s New Horizon for Sustainable Forestry 687 development planners, who tend to be etic must be Lubis, Zulkifli (2006). Potensi Sosial Budaya dan changed to the emic perspective in the development Peningkatan Partisipasi Masyarakat Dalam process, because things that are good, appropriate and Pembangunan di Sumatera Utara, Makalah pada needed for development could be understood better by Seminar “Forum Diskusi Percepatan Pembangunan Melalui Partisipasi Masyarakat dalam Masyarakat the target community from their own experience and Multikultural di Sumatera Utara, Medan : Lembaga knowledge. Finally, the concept of government Penelitian USU. development, which tends to see a novelty as a must, Mayor, Lorens (2011). Pemanfaatan Tanah Adat, Hukum Adat becomes breakable, because in the midst of the dan Penyelesaian Konflik, Thesis S2 Pascasarjana UGM, community it is quite a lot of local potentials that can be tidak terbit. developed for the welfare of society itself. Purba, Amir D.K.K. (2000). Pengelolaan Hutan Kemenyan di Acknowledgement Kabupaten Dairi Suatu Studi Awal, Laporan Penelitian FISIP USU, tidak terbit. This research is funded by Ministry of Research, Technology and Higher Education through Directorate Pirous, Iwan (2007). “Pengantar” dalam Kearifan Tradisional General of Research Republic of Indonesia done in 2015 Masyarakat Nelayan Kampung Batunderang di Sulawesi Utara, Jakarta, Departemen Kebudayaan dan Pariwisata. by the research scheme of BPPTN Universitas Sumatera Utara according to letter No. 6049/UN5.1.R/ Pelly, Usman (2011). Metode Inventarisasi Masyarakat Hukum Adat (MHA), makalah pada Workshop PPM/2014, July 19, 2014. Penyusunan Metode dan Kriteria Inventarisasi References Masyarakat Hukum Adat dan Kearifan Lokal yang Ahimsa Putra, Heddy (2007). ‘‘Pengantar” dalam Sumintarsih Terkait dengan PPLH, yang dilaksanakan oleh: (penulis), Kearifan Tradisional Masyarakat Pedesaan Kementerian Lingkungan Hidup RI di Menara Peninsula Dalam Pemeliharaan Lingkungan Alam Kabupaten Hotel Jakarta pada tanggal 17-18 maret 2011. Gunung Kidul Yogyakarta, Jakarta, Departemen Purba, Joni (2011). Konsep, Metode, teknik dan Analisa Kebudayaan dan Pariwisata. Pengumpulan Data Dalam Inventarisasi Kearifan Alexander, Harry (2011). Pengetahuan Tradisional Lokal, makalah pada Workshop Penyusunan Metode Masyarakat Hukum Adat Terkait SDG, makalah pada dan Kriteria Inventarisasi Masyarakat Hukum Adat dan Workshop Penyusunan Metode dan Kriteria Kearifan Lokal yang terkait dengan PPLH, yang Inventarisasi Masyarakat Hukum Adat Dan Kearifan dilaksanakan oleh : Kementerian Lingkungan Hidup RI Lokal Yang Terkait Dengan PPLH, yang dilaksanakan di Menara Peninsula Hotel Jakarta pada tanggal 17-18 oleh : Kementerian Lingkungan Hidup RI di Menara Maret 2011. Pinsula Hotel Jakarta pada tanggal 17-18 Maret 2011. Ridwan, Nurma Ali (2007). “Landasan Keilmuan Kearifan Berutu, Lister (1997). Sistem Perladangan Berpindah di Lokal”, dalam Jurnal Studi Islam dan Budaya (IBDA), Sumatera Utara: Kasus Suku Bangsa Pakpak di Volume 5 no. 1 ed. Januari-Juni 2007. Kabupaten Dairi, Kementerian Pendidikan Tinggi, tidak Sairin, Sjafri (2011). Kriteria dan Metode Inventarisasi terbit. Kearifan Lokal, makalah pada Workshop Penyusunan Dharmika, Ida Bagus (1992). “Awig-awig Desa Adat Metode dan Kriteria Inventarisasi Masyarakat Hukum Tenganan Pegrisingan dan Pelestarian Lingkungan”, adat dan Kearifan Lokal yang Terkait Dengan PPLH, makalah disajikan pada Lokakarya Penelitian Sosial di yang dilaksanakan oleh : Kementerian Lingkungan Hidup Cipanas Jawa Barat. RI di Menara Pinsula Hotel Jakarta pada tanggal 17-18 Maret 2011. Dove, R. Michael (1998). Sistem perladangan di Indonesia: Suatu Studi Kasus Dari Kalimantan Barat, Yogyakarta, Terril, Leon (2016). Beyond Communal and Individual UGM Press. Ownership: Indigenous Land Reform in Australia. Routledge Press: New York. Kristiansen Stein and Linda Sulistiawati (2016). Traditions, Land Rights, and Local Welfare Creation: Studies From Wijaya Arief, Reidinar Juliane, Rizky Firmansyah and Octavia Estern Indonesia. Bulletin of Indonesia Economic Payne (2017). 6 Years After Moratorium, Satellite Data Studies, 52(2). Shows Indonesia’s Tropical Forests Remain Threatened, http// www.world Resources Institute – Indonesia.org