Advances in Social Science, Education and Humanities Research (ASSEHR), volume 108 Social Sciences, Humanities and Economics Conference (SoSHEC 2017) Food Sovereignty of Communities in the Margins of the Nation: Staple Food and Politics in Mentawai, West Sumatra Maskota Delfi Anthropology Department Andalas University Asia Pacific International Research Forum (apirf.com) Indonesia Australia [email protected] Abstract— In Indonesia the main staple food is often initiated changes, also subject to external changes lead by perceived to be limited to rice consumption. This is perhaps central government policy and influences through enforced by the beras sejahtera (Rastra) government 2017 globalization. Those external forces have increased the pace of program in distributing rice quotas to the economically cultural change immensely, especially at the periphery of the challenged groups in society, and secondly by the virtue of a Indonesian nation, where external influences can be even strong government focus on “rice self-sufficiency” programs. greater. From virtual having been being left to themselves in However, Indonesia has a variety of regional staple food. On previous times, in the last decade, due to satellite and internet Siberut Island the rural diet traditionally includes sago, taro and connections, communities on the periphery of the nation have banana. The availability of those staple foods is chiefly governed shown up on the radar. This is for all kinds of reasons such as by the cultural acquired harvesting skills and the precise pockets administrative matters, education, health, the long arm of the that encourage the planting of certain food types on the island. Both, the current government’s rice assistance program and the law and bureaucrats. In the meantime, those local and distant policy to advance rice cultivation, is perhaps at odds with the environments have become very interesting for external parties tradition and land condition, which requires closer investigation. for all kinds of exploration and development reasons. This research was conducted in several villages on Siberut Island, Previously those mentioned prospects were out of order, but as using a qualitative approach and data collection. The main technology has leapt forward and advances in sciences have findings showed the potential to increase the yields of traditional become exponential, so has the reach and demand of a growing staple foods. It was feared the introduction of intensive rice global population of seven billion individuals. farming would perhaps divert rural resources away from the Communities in this small archipelago and especially on traditional gathering of local food or the planting of taro and banana trees. This trend could have an adverse effect on rural Siberut Island, live traditionally in communal longhouses household food sovereignty. called uma, which are surrounded by forests the include sago groves, patches of planted taros and bananas, all depending on Keywords—food assistance; Mentawai; staple food; food the local environmental condition, number of members in the sovereignty uma and means of transportation. With the use of dugout canoes, crops and forest finds are transported back to the uma or wherever their main abode might be. Tradable forest I. INTRODUCTION products are also sent by dugout canoes to downstream traders. Those products are traded again to the mainland of which The Mentawai islands are a small sparsely populated eventually end up in the final products of perhaps car tires in archipelago located in the Indian Ocean, about eight hours by Europe, or desirable perfumes in France, or desired incense in ferry from the mainland on the west coast of Sumatra. The the Gulf area where the most exquisite smells will be noticed in Mentawaians were granted district autonomy from their the top floors of skyscrapers overlooking Arabian desert. cultural Minangkabau mainland counterpart district in 1999. The main drive for a separate governmental district To return to Mentawai, in this manner, sago trunks cut up administration was largely due to their social-cultural identity in one meter lengths, are habitually floated down to their places and economic differences. As a result of the Mentawai island of abode. The cut-up trunks keep well for several weeks in the economy, which is largely based on marine and forest water before they are hauled onto the riverbanks when needed resources and plantation agriculture, such as coconut, cacao, for animal feedstock or human consumption. Links between rubber, sago and banana, Mentawai is in a challenging position the clans would typically be established through marriage, to upscale itself economically. Similar to many other traditional creating blood relations with other longhouses [1]. From the communities, the people in Mentawai are, besides internal 1950’s till the late 1990’s a government desire was formed to Copyright © 2018, the Authors. Published by Atlantis Press. 160 This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research (ASSEHR), volume 108 raise the national living standards on a par with those of the future implications of food stock patterns in Mentawai. The highly developed parts in Java. Java as a favored part of principle query in this paper is therefore if a shift from uma to Indonesia has since colonial times received the lion's share of settlement housing has changed their perception that their the means to advance, as the seat of government which was personal food sovereignty has been somehow compromised or located in Jakarta. Remote located clan structures, reliant on not? This paper is the author’s assessment of a collection of communalism systems such as inspired by the uma and clans, opinions from interviews to analyze Mentawaian perceptions. were considered a hinder to advancement. Guided by a set of Traditionally members of an uma can control their immediate national policies, the government encouraged to address the food access or food productivity. In a barasi, this is reduced as perceived shortcomings of the communalism and turned to members are living further away from their traditional food samples of urbanism that had developed in Indonesia. The source, however closer to food that can be purchased. government allowed funding of several new settlements in Mentawai with houses set in an urban grid like formation, II. ISLAND PROVISIONS instead of longhouses. This format would advance different clans to settle together in a cultural change never experienced before in Mentawai. In this modus, the transformation in Several times in Muntei, Puro Maileppet and other hamlets compacting communities together, it promoted a simplification along the Rereiket River, like in Rokdog, Madobag and Ugai of national government administration, government services, on Siberut Island were heard, “Non Mentawaians eat rice, it is but perhaps also a better central government control of the delicious! Mentawaians eat sago, it is black!” While the color population [2]. A settlement was not only a convenient location of the in bamboo roasted sago was said, "It makes your hands to introduce mainstream contemporary thoughts, education and dirty while eating''. This was the opinion of a few who were healthcare, but also the ridged central government philosophy raised on a sago diet on Siberut Island, the largest in the chain of community living, a national view of the world and of the four main islands and several dozens of smaller islands sanctioned faiths or organizations and frameworks of thinking. that make up the Mentawai archipelago. Siberut harbour and In 1999, when regional autonomy was introduced to Mentawai the main settlement of Muara Siberut are located about 10 km and in 2000 to all other parts of Indonesia when President from the Muntei community, where most of the research was Suharto was forced to resign, administrative changes took conducted. The island is blessed with equatorial rainfall and place. A subsequent formation of a new local government forest, thus lush vegetation. The island has many creeks lined district was pushed through. It established local politicians with with endemic sago trees which grow well along the banks of local ambitions with no direct vested interest of the central the river and waterlogged areas on the island. Sago is not government and local staff. Their allegiance is anticipated to be planted, it grows prolifically without any human interaction to aligned with the local economy and social development of stimulate propagation. It serves as the most important staple Mentawai. food for the rural Mentawaian population and is important in the traditional ritual of the shaman or Sikerei [3]. This is in The Mentawaian extended clan structure is centered on the addition to a dozen or so differ types of bananas (Musa physical uma longhouse. This is the main building where the acuminate), taro (Colocasia esculenta) and a host of other clan members gather for important ceremonial functions, such edible tropical root vegetables and tubers that are of dietary as weddings or healing ceremonies. In this manner, the significance in Mentawai. In addition to a starch intake, many building would be perhaps unused for periods of time as seasonal island fruits, including berries and durian are families stay sometimes for lengths of time in their preferred available, which might replace other food intakes at the height shelter. To tend their fields, make canoes or whatever catches of the fruiting season. When bumper crops of durian are their interest, if not living in the lalep or sapou. Those experienced, it might be that some will forgo eating anything dwellings are located a mere short distance away from the uma else but durian. For the Mentawaians, living close to the sea or to provide family and individual privacy. The surrounding uma river, line caught fish or fish or shell fish caught with a net domain provides general ample food security to the clan and provide a variety of animal protein.