Women and Sustainability of Seaweed Farming in Southeast Sulawesi

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451

Women And Sustainability Of Seaweed Farming In Southeast Sulawesi

Wa Ode Sifatu Anthropology Department, Cultural Science Faculty, Halu Oleo University, Indonesia.

Abstract The purpose of this study is to look at the role of women in the sustainability of seaweed farming in Southeast Sulawesi. The theory for reading research data is Foucault's thinking about power with ethnographic methods. Women have the ability as individual capacities in society. Women work hard to build stable community life. The double burden of women as household managers and seaweed farmers does not become a barrier to creativity. Openness between men and women about what is and is not allowed outside of nature does not apply to seaweed farming. Women's initiatives are often ignored and receive less attention in policymaking. Women can criticize the knowledge of agricultural instructors— women as key actors in the sustainability of seaweed farming. The attitude of openness in the household to be optimally improved. Women as valuable assets need to be continuously explored and forged for development needs.

INTRODUCTION The current of globalization has grown and developed beyond the borders of a country's territory. Fundamental changes in various sectors of society, nation, and state, including the role of women (see Ong, 1987). In contemporary life, multiple forms of contestation demand the ability and readiness of all components of society, also sometimes cause various resistance (see Ibrahim, F. And Al-Matalka M.2014). Understanding the strength of women in the community starts at home (see Abu-Lughod, 1993, Center for Sociological Studies) FISIP UI. 2013, P.T. Mekaro Daya Mandiri.2013). The ability of women in the nation and state (see Windarti, D. et al. 2014) is not in doubt. Globalization is an arena and a reference for contestation in society, although it sometimes contradicts customs (see William Graham Sumner, 1840-1910) about morals/customs and culture (see Kontjaraningrat, 2003). Cultures that distinguish the roles of women and men in a society (see Robinson, 1987; Sutrisno, 1981; Symmers, 1964; Wieringa, Saskia, 1992). R. A. Kartini has initiated the problem of the role of women in Indonesia (see Pane, 1972; Purwanto, 2014, Winarno, 2014; Aberianto, 2014, Jones, Carla. 2010). In Indonesia, there are already ministries for women and children (see Indonesian Ministry of Women's Empowerment and Child Protection, 2014). However, contemporary Indonesian people have forgotten the name R. A. Kartini as a champion of equality for women and men because their socialization has been stalled by the government since Bachtiar's writings (1990) appeared. The article criticizes 'cult' R.A. Kartini as Indonesia's national hero with consideration of Java and outside Java. As a result, the Indonesian government replaced it with Mother's Day celebrations every year (Isnanto, 2014). The socialization of the values of the struggle of heroic women should continue to be carried out to become their habitus and field in Indonesia as Bourdieu's concept of power (1976; 1983; 1984). Bachtiar's (1990) criticism compared R.A.'s fighting values. Kartini with the fighting benefits of Sultanah Seri Ratu Tajul Alam Safiatuddin Johan Sovereign from Aceh and Siti Aisyah We Tenriolle from South Sulawesi. The process does not consider the younger generation's habitus, history, and culture. This condition is also disturbing in the Province of Southeast Sulawesi (Southeast Sulawesi). The Province of South-East Sulawesi does not document national heroes from among women; even men are still in the process of proposals. The Province of South-east Sulawesi has a more extensive sea than land, so South-east Sulawesi is the second-largest seaweed supplier in Indonesia (Department of Maritime Affairs and Fisheries, Southeast Sulawesi Province, 2014, and (Aslan, LOM, et al., 2015). Until 2013 Southeast Sulawesi was able to produce 1,147,935 tons of seaweed Seaweed farmers in South-east are carried out by all members of the nuclear family and extended family, both men and women, but the role of women in seaweed

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LITERATURE REVIEW Seaweed is a leading international marine aquaculture commodity (Chennubotla, V.S.K., at all, 2013). Indonesia is the largest seaweed producer country in the world since 2008, which was previously dominated by the Philippines (Hurtado et al., 2014). This success is due to national policies that place seaweed as the primary commodity in the fisheries sector in Indonesia. The Coordinating Minister for Maritime Affairs targeted domestic seaweed production in 2019 to reach 22, 17 million tons (Kemenko Maritime, 2015). Whereas for 2015, Indonesia's seaweed production is targeted to reach 12.25 million tons (D.G. of Aquaculture, KKP, 2015). Indonesia and Southeast Sulawesi have succeeded in increasing seaweed production. Research on seaweed in Southeast Sulawesi has been widely carried out by experts. Nur, Rahmah, and Batoa (2017: 61-82) find that seaweed farmers play a similar role in homogeneous Bajo ethnicity, which is lower than multi-ethnic Bajo ethnicity. Batoa, Hartina, et all (2008: 31-38) examine the competence of seaweed farmers. Riani, Irdam, et all (2015: 31-44) discusses the welfare of seaweed farmers in terms of the exchange rate of the rupiah against the dollar. Asimu, Muh. Feisal Ariwiguna and Rian Dwi Hapsari (2018: 31-42) saw the government's efforts and obstacles in empowering seaweed farming communities. Tahir, Rahmawati (2019: 134-146) forms of the role of women in seaweed farming activities. Abdullah, Sukmawati, et all (2012: 34-42) examines the application of appropriate technology to seaweed farmers in coastal areas, which have been less productive. Syarif, Asriyanti, and Khaeriyah Darwis (2018: 222-229) examined the role of women seaweed farmers in improving the household economy. Among the researchers mentioned above have not reviewed the part of women seaweed farmers from the aspect of sustainability, so this research is vital to do. The theory for reading this research data is Foucault's thinking about discourse. In acting influencing others so that others agree with him. How do women play the dialogue in seaweed farming in Southeast Sulawesi? The mastery and mental arrangement of women and men over their bodies can be achieved only through the effect/impact of investment in the form of disciplining people according to custom in seaweed farming. Foucault put forward the concept of episteme, which is a way of looking at things from the framework of discourse that dominates at any time and in history and somewhere so that humans have a frame of mind or a view of the world of women and men. This episteme will guide researchers to obtain information about how a discourse (in written and oral) can or successfully dominate other discourses regarding the applicability of seaweed management in their households. Foucault argues if we want to understand human behavior at a particular place and time, find discourses that dominate there. The conversation can be obtained in real or pseudo. It can be captured by the five senses through writing on banners, in leaflets, or verbally in public places (in markets, in hospitals, at schools, in sports fields, installs, installs, at parties, and all that must be dug out in a manner that is careful as to how archaeologists work to construct past cultures, this opinion will guide researchers to get information such as how women and men take care of seaweed plants so that they succeed or fail to harvest. Resistance to definitions of truth and error, good and bad, continue to emerge and live in everyday human life everywhere. Humans must be struggling to live, earn a living, and win a better discourse. This opinion will guide researchers to obtain information about how the roles, what is permissible and not, what is right and wrong because men and women are on seaweed farmers. For Foucault, specifically about the mind, found not only in the act of diagnosis, but added to the urge to carry out a change in the capital in seeing a situation, not only as something given but in the time of equality between men and women as a question all human. Action is a transformation of capital from a problematization, which is a general historical and social situation-defined by power relations of men and women, as all situations that are united with the relationships of right and wrong play, a diacritical sign of the class part of the case- situation - as is the network of answers to that situation. The above opinion will guide the researcher to get information about whose derivatives, what educational background, and which groups are considered right and wrong for seaweed farming. 1445

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RESEARCH METHODS This research uses Foucault's thought (1926-1984) about discourse with ethnographic methods (Malinowski, 1961), which emphasizes the emic perspective with involved observation techniques, in- depth interviews, delving into documents, triangulation, interpreting and analyzing information. Finally, it can present knowledge produced through a process of social interaction that takes place intensively from day to day, week to week, and in a relatively long period between researchers and seaweed farming communities. Through ethnography, we can open ourselves up and learn from each other and share, not only attention, joy, enthusiasm, disappointment, sadness, and despair, in responding to various successes and failures in seaweed farming. The location of the research was determined intentionally in villages supported by the sustainability of seaweed farming since 2004 until now. The communities are Lasama village, West Muna district, and Wakamba Mangura village, two Buton Tengah districts. Both are representing Southeast Sulawesi of the islands. Next are Laea Boasaing village and Putih sand village in Bombana district, representing the mainland Southeast Sulawesi. The government has been building seaweed sheds for the past six (6) years in the town of Laea Boasing. Seaweed farmers in the village of Lasama left 35 heads of households (K.K.), and all were taken as respondents. The reduced number of seaweed farmers due to seaweed has died since around 2009/2010 ago. Since 2004 until now seaweed farmers in Wakambangura Village, two have remained in existence totaling 502 heads of households. The number of respondents taken was 34 heads of households because all were ethnic Butonese. The village of Laea Boasing was chosen because seaweed farmers have also survived since 2004 until now, totaling 205 heads of households. The number of respondents selected was 40 heads of households. The population in the village of Pasir Putih is 100% Bugis tribe and seaweed farming since 2004 until now there are 23 heads of households, all of whom are respondents. Four houses are inherited from parents because of limited land. The total informants/respondents in this study were 132 heads of households. Female heads of seaweed farming families are 15 heads of households or 10.2%—data mining using questionnaires to explore the socio-economic situation of seaweed farming families. I also used in-depth interview techniques and participatory observation. Efforts to explore traditions about the application of men and women in the family based on their uniqueness so that four women were chosen as key informants. Data collection techniques through participatory observation and in-depth interviews, triangulation, and selecting information. Data analysis techniques through tabulation and descriptive qualitative.

RESEARCH RESULT Women and Seaweed Farming The author does not suspect that if there are women who become seaweed farmers, the previous meetings held by the Fisheries Team from the University of Halu Oleo at the village office were only attended by men. The author begins to understand that after making participatory observations and in- depth interviews in the field. The women claimed not to participate in the meeting because they did not get information. In reality, women are quite involved in seaweed farming in Southeast Sulawesi. Through this research found 15 female family heads of families and several homemakers. They were the initiators and decision-makers of seaweed farming in the family, namely Eda in Laea Boasing, Marwiah in Pasir Putih village, and Karmiati in Lasama village. For more details, the following shows the experiences of unique women in each sample village. Eda, since she was single until she was married, Eda has been a seaweed farmer, and at the same time, one of the seven trusted people of Haji Ndora in collecting seaweed. Some seaweed farmers admitted that they were invited by Eda's mother directly to become a seaweed farmer funded by Haji Ndora. Haji Ndora is a seaweed crop collector in Poleang Selatan District, Bombana Regency. The second unique woman is Wa Ntamo from Wakambangura Village two. He had been a widow before becoming a seaweed farmer in 2004 until now. The third unique woman is Marwia from the village of Pasir Putih, who became a decision-maker in the household to make available some of the harvest to be 1446

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451 sold to a government warehouse in Laea Boasing. Whereas as again sold to H. Ndora. The following unique woman is Karmiati from Lasama village, West Muna district. Since Karmiati became a widow, she has been the head of the family working hard to support the family by farming seaweed. Karmiati invited his friends to build a cottage/small house on the land where the seaweed farming was so that farmers could stay overnight and save energy. The following explanation is about the uniqueness of each. Eda told about livelihoods in the village of Laea Boasing, including farming, catching fish to be consumed, and sold, if any, to be a traveling fish seller, and so on. When Eda visited the family in South Sulawesi, seeing that they were seaweed farming, the economy improved, so they told friends in Laea Boasing to do seaweed farming. There is a financier, namely Ndora, who is willing to hold production equipment such as ropes, buoys, stakes, katintin, and seeds. The results were sold to Ndora, until now. At first, I played a role in encouraging my friends to do seaweed farming. Those who have land of up to 5,000 square meters can buy a car and build a nice house. The problem of selling after the government provides a storage warehouse, it is up to the farmers because the sale price in the warehouse is higher, so the difference reaches around Rp. 3000 -/kg when compared to being sold to Haji Ndora. For example, the selling price in H. Ndora is Rp. 16,000/kg. While the sales price in the warehouse reaches Rp. 19,000/kg. The difference in sales price does not reduce the amount of seaweed harvest sold to H. Ndora. The next inspirational story is Wa Ntamo from Wakambangura Dua village, Buton Tengah. Wa Ntamo from Wakambangura Village two told about her being a widow and having to support herself and her children. Wa Ntamo saw residents seaweed farming, so he also followed his friends to do seaweed farming. The capital is only in the form of available land, 12mm nylon rope, large buoys, and small buoys, masts, and small poles, as well as seedlings from the local area of Central Buton. Wa Ntamo sells his seaweed harvest directly to a shop in Baubau City. The selling price of local seaweed is Rp. 4,000 - 5,000/kg. The next inspiring story is Marwia from the village of Pasir Putih. Marwia, from the village of Pasir Putih, became a decision-maker in the household to make some of the harvest available for sale to the government warehouse in Boasing and again to sell to H. Ndora. Marwia told about the reason for dividing the grain, not because of differences in selling prices, but so that all warehouse businesses and H. Ndora remained. Marwia said to me that selling to H. Ndora (the writer called him a middleman) cost only Rp. 16,000/kg but all the crops he bought. Buyers from H. Ndora have brought scales and money at the location of seaweed farmers. Seaweed that is finished weighed is paid immediately at that time. H. Ndora did not complain if the harvest of the dirty plant was mixed with sand because the place to dry it on the sand was only based on waring. While seaweed is sold in warehouses, the price is Rp. 19,000/kg, but the buyer only carries a scale, not yet bringing money. The money can sometimes be received by farmers after one to three months later after the seaweed is weighed. Besides, the plant must be clean, not sandy. Seaweed that has dried if dirty because it is dried in the sand must be washed again and then dried again in a clean place. The seaweed farmer in South Poleang has not dried seaweed on the pole, or he is above the para- para. We understand that to be the clean, plant that is finished harvesting is immediately hung in the clothesline along with the rope, but that facility is not yet available. Marwiah compares the higher sales price at the warehouse, but the business is quite troublesome if sold to H. Ndora, which is cheaper, and the amount is not owed. Furthermore, the next unique woman, Karmiati, was presented. Marwiah told me that they did not want to hear an extension from the government because of their lack of knowledge. For example, a farmer is given the help of an 8mm mother rope while a farmer uses a 12 mm nylon rope (while standing in a room in his house and returning home with an unused line from a trainer). Only a small number of farmers are assisted. Karmiati came from Lasama village, West Muna district, seaweed farming before becoming a widow. At that time, he invited his friends to build a hut/small house on the land where the seaweed farming so that farmers can rest and even become a place to stay overnight to save energy. From 2004 until about 2012 in the seaweed garden, our lodges were still right there. It can even be used as a place to walk and can stay overnight. Karmiati said that seaweed must be monitored every day. If there is dirt, the rope is submerged so that the soil does not stick to the plant. If seaweed is overgrown with weeds in the sea, it must be removed. The trick, the rope is lifted and then rocked so that the pots fall. One time the 1447

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451 seaweed suddenly died. The person said because of being polluted by the mine. The mines are in Konsel and Bombana, but the water here is contaminated. That is why seaweed farmers stop farming in the West Muna region. Friends from the village of Tanjung Pinang, West Muna Regency, for example, sell their seaweed production tools. We dismantled our cottage because the seaweed was no longer promising. Now every two or three days, we see it while we catch fish. Seaweed farming is now only a side by catching fish being the main livelihood as before. The stories above show that Foucault's discourse works well for seaweed farmers in Southeast Sulawesi. Eda, Marwia, Mrs. Andi Sakre, Karmiati acted to influence others so that others agreed with her in seaweed farming. Eda, Marwia, Karmiati, and Andi Sakre's mother can take charge and regulate the mentality of other people/individuals in the family and family and neighbors, both women and men. Discipline, according to seaweed farming procedures. Episteme Foucault also worked for women seaweed farmers, as evidenced by the thoughts of Eda, Marwia, Mrs. Andi Sakre, Karmiati being able to dominate at any time and in history and the seaweed farming area in Southeast Sulawesi. Farmer's resistance or resistance is directed at the government providing fishery storage and storage shelters as well as the value of production equipment assistance. The reason for doing strength is because it is troublesome and not by the culture of seaweed farmers. The drive to change Foucault also works for seaweed farmers.

Positive Attitude and Openness in Seaweed Farmers' Families Attitudes that always provide mutual support or encouragement to the husband or wife spouse and children of seaweed farmers. The attitude of support can be known when one party gets into trouble or needs help; one party will give a response or response helpfully. For example, some members do not have a boat, boat owners who have finished can lend their ships to neighbors without being rented out. This mutual support will reduce the negative attitudes, dishonesty, and attitude of empathy to others. Supporting attitudes in a family can be seen from small things such as preparing breakfast, equipment, and supplies, helping each other, supporting each other and encouraging each other at work, even though mothers also go to the garden. The husband and wife farmers of seaweed show attitudes and behaviors to support one another. In a couple of informants, positive characteristics were shown by parents to their son-in-law. For example, in the family of Haji Bahar as a seaweed collector in West Muna district and Hajj Ndora in Bombana district, all problems, especially economic issues faced by seaweed farmers, always help. Haji Ndora is even more concerned with all seaweed farmers, for example. At the same time, in the city, before returning to the village, Haji Ndora calls the seaweed farmers who are members to mention the types of souvenirs that must be bought from the city. For mothers, usually confusion and heaviness, so in general only ask for biscuits, tissues, cigarettes for the husband, and so on. A couple of informants, Mr. Muhammad, said that villagers whose people were transparent did not make it difficult for outsiders to come to their area to help people who came. The soul, please help, is exemplary and does not limit itself to people outside the city. Seaweed farmers seem to help each other, understand and respect each other's differences. The nature of mothers who like to forget the time when telling stories with neighbors. But her husband continued to follow and told his son to call mama immediately to go home. Both of the wives and husbands almost all have a positive attitude in assessing and looking at others. Every family is always a difference but still passed well. Openness in a marriage is one of the factors to create harmony in a family so that it is maintained, let alone fearing a marriage involving two different ethnicities. Specific personal and political interests, as well as material issues, sometimes arise but can be overcome immediately. Today's social, moral, ethical phenomena are increasingly concerning, as an effect of information and communication technology. Every person's values of struggle are affected by his values, from outside himself, from his community, outside his city, from his nation, and from outside his government through the internet. Everyone is free to choose the attitude, but openness to each other, such as messages given either my husband or wife, will be responded to maximally by the party receiving the word so that the message can be understood clearly.

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This openness can be personal where both parties can communicate freely and share life problems being experienced. Foucault's thoughts about discourse, episteme, and resistance also work here.

The Role of Women and Sustainability of Seaweed Farming The role of women is not apparent in seaweed farming policies, starting from the village level up to the provincial level in Southeast Sulawesi. At the village level, it was evident in meetings at the village meeting hall that did not involve or not invite women to attend. The women argued that they did not participate in the meeting because most of them did not get information if women were invited. The village head does not encourage women because of the understanding that he has invited husbands and women as family heads to be very busy taking care of household needs. In plain view, it appears that women and men work together in managing seaweed farming, between men and women together bearing the harvest of seaweed, tying seeds, tying seaweed ropes on poles, installing buoys, drying the crops, drying the sewage, overcome pests, and weigh. The husbands claimed that the only activity carried out by the husbands themselves was to open new land, although this was also the result of discussions with the wife at home. Furthermore, with all family members, even involving extended families by being invited, fed, and paid. If observed strictly, it turns out the vital role of women in the seaweed farming system in Southeast Sulawesi. Although sometimes not recognized as a productive seaweed farmer. Often women are not involved when there are fisheries extension workers or if there is a distribution of aid from the government. The women also explained to the authors that although they received information on the presence of fisheries instructors, they were not willing to attend because there was more knowledge of farmers than fisheries instructors from the government. For example, the size of an 8 mm stem strap, delivered by example and distributed to farmers, is different from the scope of 12 mm used by farmers. Efforts to ensure improvements in the quality of seaweed farming are often focused on increasing production. At the same time, there are things outside production that are equally important, where the role of women is crucial, such as education, health, nutritional quality assurance, and others. Collective action as a place to learn together to share experiences, knowledge and traditional wisdom, etc. is an effort to strengthen effective women and must be supported with many things such as conventional wisdom schools related to women, women's schools for local food, and improvement of family nutrition with vegetables and fruits. Today the world community is increasingly committed to running an environmentally friendly movement and a healthy lifestyle. The world community through Mellenium Development Golds (MDGs) has made food no longer an anonymous product, but its origin must be clear the story, and its characteristics. In women, seaweed farmers as actors who choose family food. Should be more observant women seaweed farmers select menu for the family, not only to meet the needs of carbohydrates and protein, but they also need to build a virtual community between seaweed producers and consumers. That's where they can learn the places, stories, and seaweed production systems behind which they consume for various needs, food, cosmetics, and medicines that mirror a multi-value system. The actions of women seaweed farmers can make women agents of change in sustainable seaweed farming.

CONCLUSION The results show that women can be said to be the party that builds family resilience because almost all household income from seaweed farmers is managed by women. Through seaweed farming, widows can continue their family's economy. Women are also better able to maintain good relations in social life: women who build healthy, quality, and resilient families through family food choices. Women work hard, work hard, because of their double burden as a household manager and help them work on seaweed farming. But still not getting enough attention in policymaking. This condition does not reduce its role as a key actor in seaweed farming sustainability. Women need to continuously optimally explore their potential and forge themselves to increase capacity because women's potential is a precious asset for community sustainability.

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Thank-You Note We would like to thank the Ministry of National Education of the Republic of Indonesia for continuing to provide support and inspiration so that lecturers continue to work and improve the quality of higher education. We also extend our thanks to the University of Halu Oleo, especially the Chairperson of the Institute for Research and Community Service, who continues to provide enthusiasm and motivation to lecturers to work. Thank you also to all the informants and respondents in the research of grass farming in Southeast Sulawesi. Thank you also to the lecturers at Halu Oleo University who have supported the success of this research.

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