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Tradisi Pelestarian Hutan Masyarakat Adat Tau Taa

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Tradisi Pelestarian Hutan Masyarakat Adat Tau Taa TRADISI PELESTARIAN HUTAN MASYARAKAT ADAT TAU TAA VANA DI TOJO UNA-UNA SULAWESI TENGAH (The Forest Conservation Tradition of Indigenous People of Tau Taa Vana in Tojo Una-Una Central Sulawesi)* M. Alie Humaedi Pusat Penelitian Kemasyarakatan dan Kebudayaan Lembaga Ilmu Pengetahuan Indonesia Widya Graha Lantai 6/9 Jalan Gatot Subroto 10 Jakarta 12190; e-mail: [email protected] *Diterima : 7 Februari 2012; Disetujui : 21 Agustus 2013 Bismark; Kuntadi; Wayan; Hesti ABSTRACT Forests, as an important part of biodiversity is known to have the value of direct benefits, indirect benefits value, and non-use value, which is not simply interpreted as commercial use only. The last value includes the value of civilization heritage, cultural and environmental existence and its people. This study aims to uncover the values and philosophy of life inherent in the social and culture system that gave birth to the tradition of environmental preservation from indigenous peoples of Tau Taa Vana in Tojo Una-una, Central Sulawesi. The results showed that forest conservation is closely linked with their view of the sick, and their illnesses healing practices. Forests are not only oriented towards the fulfillment of the necessities of life, but the forest also is an expression of the balance of God, nature and human, and keep the existence of life, especially in bakum valia and mobolong medical practice who use medicinal plants and healing rituals. Forest, besides perceived as a source of disease, also as the center of healing sickness and disease. Keywords: Indigeneous people, Tau Taa Vana, the practice of medicine tradition, bakum valia, mobolong ABSTRAK Hutan, sebagai bagian terpenting biodiversitas dikenal memiliki nilai manfaat langsung, nilai manfaat tidak langsung, dan nilai lain yang tidak sekedar diartikan secara komersial. Nilai terakhir ini mencakup nilai warisan peradaban, budaya dan eksistensi lingkungan dan masyarakatnya. Penelitian ini bertujuan mengungkap nilai dan pandangan hidup yang melekat pada sistem sosial dan budaya yang melahirkan tradisi pelestarian lingkungan masyarakat adat Tau Taa Vana, Kabupaten Tojo Una-Una, Sulawesi Tengah. Hasil penelitian menunjukkan bahwa pelestarian hutan berkait erat dengan pandangan masyarakat terhadap sakit, penyakit beserta praktik penyembuhannya. Eksistensi hutan tidak hanya diorientasikan sebagai pemenuh kebutuhan hidup, tetapi juga merupakan ekspresi keseimbangan. Tuhanalam dan manusia. Termasuk di dalamnya praktik pengobatan bakum valia dan mobolong yang memanfaatkan tanaman obat dari hutan. Selain dipersepsikan sebagai sumber penyakit, hutan juga sebagai pusat penyembuh sakit dan penyakit. Kata kunci: Masyarakat adat, Tau Taa Vana, praktik tradisi pengobatan, bakum valia, mobolong I. PENDAHULUAN syarakat dan negara. Hutan dapat dimak- nai dengan dua sudut pandang, yaitu fisik Indonesia memiliki hutan tropis yang dan non-fisik. Secara fisik, di mana di da- luas. Kementerian Kehutanan (2012) me- lamnya ada tumbuhan dan satwa, diarti- nyebutkan luas penutupan lahan dalam kan sebagai penjaga keseimbangan alam dan luar kawasan hutan berdasarkan citra dan pemenuh kebutuhan makhluk hidup. satelit LANDSAT7ETM+ 2009/2010 Sementara dalam makna non-fisik yang mencapai 99,6 juta ha atau 53,0% luas mengandung nilai-nilai kosmologis, hu- daratan Indonesia. Jumlah ini akan terus tan dimengerti sebagai pusat-pusat keku- berkurang karena laju deforestasi hutan atan, baik Yang Suci atau-pun Yang Ja- mencapai 610.375,92 ha per tahun (2011) hat, dan keduanya saling menunjukkan dan tercatat sebagai deforestasi terbesar eksistensinya. Dua sudut pandang ini sa- ketiga di dunia (WWF, tanpa tahun). Lu- ngat melekat dalam kehidupan masyara- asan hutan yang terus berkurang mem- kat Indonesia, khususnya mereka yang buktikan adanya sesuatu yang keliru, baik tinggal di dalam atau sekitar hutan (Lom- dalam manajemen pengelolaan hutan bard, 2005). ataupun tradisi pelestarian di tingkat ma- 91 Vol. 11 No. 1, April 2014 : 91-111 Hutan sebagai suatu ekosistem telah value) berupa nilai warisan peradaban, membentuk orientasi atau cara pandang budaya, dan eksistensi lingkungan dan masyarakat dalam aktivitas kehidupan masyarakatnya. Permasalahan yang mun- mereka, termasuk praktik pengobatan ter- cul, seringkali istilah sumberdaya diinter- hadap orang sakit serta pencegahan dan pretasikan dan diasosiasikan kepada aset penanganan penyakit. Selain berperan da- produktif yang bisa menghasilkan nilai lam pemenuhan kebutuhan ekonomi, hu- tambah ekonomis saja. Sementara biodi- tan pun secara alamiah telah menjadi pu- versitas yang merujuk seluruh aspek sis- sat gravitasi dari tradisi kebudayaan ma- tem kehidupan, meliputi sosial, dimensi nusia, baik tradisi kebudayaan tentang ekologi dan lingkungan, sistem penge- siklus kehidupannya maupun tradisi ke- tahuan adat, etika, dan hubungan antar budayaan yang berhubungan dengan pe- berbagai aspek, meskipun diakui manfa- lestarian hutan tempat di mana mereka atnya tetapi sering diabaikan karena di- tinggal. Kebudayaan tersebut berupa ke- anggap tidak menghasilkan (Hidayat et giatan pelestarian keanekaragaman hayati al., 2006). (biodiversitas) yang dikemas dalam mitos Kawasan hutan dengan biodiversitas leluhur, sehingga membuat posisi hutan yang dikelola masyarakat adat di antara- sama sakralnya dengan leluhur mereka nya adalah kawasan hutan di Pedalaman sendiri (Atkinson, 1958; Dumatubun, Tojo Una-Una, Sulawesi Tengah, tepat- 2002). nya di wilayah Dataran Tinggi Bulang, Keyakinan masyarakat adat tentang Daerah Aliran Sungai Bongka. Kawasan hutan dan pelestariannya sangat berbeda hutan ini tidak semata diartikan tempat dengan mereka yang hanya melihat bah- kekayaan keragaman hayati tumbuhan wa isu mengenai hutan dan pelestarian berada, tetapi juga tercakup kekayaan dan keanekaragaman hayati selalu dihadap- keragaman tradisi kebudayaan masyara- kan pada soal pembangunan ekonomi se- kat pengelolanya. Tau Taa Vana (Humae- mata. Bahkan, pelestarian biodiversitas di, 2012), atau juga disebut ilmuwan Ba- seringkali dianggap sebagai “beban” dan rat dengan Tau Taa Wana (Atkinson, hutan dipandang sebagai “aset ekonomi” 1989), adalah masyarakat adat yang daripada sebagai aset kehidupan antar ge- menghuni dan melestarikan hutan di ben- nerasi yang harus tetap lestari, sehingga tangan alam dari garis Pegunungan Ka- pengelolaan hutan dilaksanakan oleh lunde Lumut di Dataran Tinggi Bulang pengusaha dengan izin usaha pemanfaat- Tojo Una-Una sampai wilayah Cagar an hasil hutan. Harus diakui, selain nilai Alam Morowali. Mereka secara turun-te- ekonomi yang terkandung dalam kera- murun hidup dan menetap di sana, bah- gaman hayati, ada nilai lain yang tidak kan kepercayaan leluhur dan pandangan kalah pentingnya, yaitu manfaat ling- terhadap dunianya selalu terkait erat de- kungan dan nilai budaya, sebagai bagian ngan hutan. Pada setiap perilaku kehidup- tidak terpisahkan dari pemikiran pemba- annya, mereka tidak bisa melepaskan diri ngunan berkelanjutan (sustainable deve- dari tiga nilai hutan di atas. Selain mem- lopment). fungsikan hutan sebagai ruang pemenuh Vermeulen & Koziell (2002) menyata- kebutuhan hidup, mereka juga memanfa- kan, ada tiga klasifikasi nilai biodiver- atkan kekayaan potensi biodiversitas de- sitas, yaitu (i) nilai manfaat langsung (di- ngan mengurai tanaman obat menjadi sa- rect use value) berupa keuntungan pro- lah satu bahan terpenting dalam praktik duktif dan konsumtif sebagai nilai eko- pengobatan. nomi; (ii) nilai manfaat tidak langsung Tujuan penelitian adalah menganalisis (non-direct use value) berupa manfaat bentuk pengelolaan hutan masyarakat lingkungan; dan (iii) nilai yang tidak da- adat Tau Taa Vana yang memiliki dam- pat digunakan secara komersial (non-use pak terhadap pelestarian keragaman 92 Tradisi Pelestarian Hutan Masyarakat Adat…(M.A. Humaedi) hayati. Penelitian difokuskan kepada akti- permukiman (lipu) yang menjadi lokasi vitas praktik pengobatan di masyarakat, penelitian, yaitu Vatutana, Lengkasa, Ra- baik melalui pengobatan harian yang ber- tuvoli, Salaki, Mpoa, dan Sabado (Gam- basiskan tumbuhan (bakum valia) mau- bar 1). Secara umum wilayah ini terletak pun pengobatan berbasiskan ritual suci pada ketinggian 600-1.000 meter dari (mobolong) dari para pengobat (tau va- permukaan laut. Tipe iklim wilayahnya lia). tropis, pada siang hari sangat panas dan malam hari sangat dingin. Dengan iklim seperti ini, penyakit malaria menjadi an- II. BAHAN DAN METODE caman terbesar masyarakat Tau Taa Va- na. Beberapa wilayah, seperti Ratuvoli A. Waktu dan Lokasi Penelitian dan Sabado, memiliki kemiringan yang Penelitian dilakukan melalui dua ta- cukup tajam, antara 45-75% persen. Se- hap. Tahap pertama dikhususkan pada mentara lipu lain terletak di wilayah datar persoalan tradisi dan penerapan hukum yang dipenuhi oleh padang ilalang luas adat dari masyarakat adat Tau Taa Vana. dan tumbuhan hutan (Humaedi, 2011). Tahap kedua difokuskan pada penelusur- Pemilihan atas enam lokasi yang sama an sejarah dan filosofi praktik pengobatan karakternya didasarkan pada empat krite- (bakum valia dan mobolong) masyarakat ria. Pertama, lipu-lipu ini berada jauh di adat Tau Taa Vana yang berbasiskan pa- pedalaman hutan, di mana orientasi dan da tumbuhan hutan. kebutuhan hidup masyarakat sepenuhnya Tahap 1 dilakukan pada tahun 2008- tergantung pada sumberdaya hutan, baik 2009 dan tahap 2 pada tahun 2010-2012 untuk konsumsi, pemukiman, maupun dengan waktu penelitian lapangan setiap pengobatan (Humaedi, 2012); kedua, me- tahun selama dua bulan. Lokasi peneliti- miliki koleksi diversitas yang
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