Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book

Ida Nurhaida1, Sugeng P. Hariyanto3, Samsul Bakri4, Akmal Junaidi5, dan Pairul Syah6 2) Department of Communication, Faculty of Social and Politicial Scien ces, 3) Department of Forestry Management, Faculty of Agriculture, 4) Department of Soil Science, Faculty of Agriculture, 5) Department of Computer Science, Faculty of Mathematics, and Natural Sciences, 6) Department of Sociology, Faculty of Social and Political Sciences, University

ABSTRACT An endeavor on implanting the environmental ideologies was an urgent program for communities on recharged areas, such as West Lampung. For those proposes, four villages of West Lampung (Southern tips of Sumatera, ) were employed as the representation of the four tribes dominantly occupying in the area. The villages were Way Mengaku (Lampungese), Sukananti (Semendonese), Sidomakmur (Javanese) and, Gunung Terang (Sundanese). The main material employed in the research was entertainment medium of pictorial story book, titled Melestarikan Wilayah Resapan dengan Menerapkan Wanatani Kopi. In June 2006 the medium was disseminated. There were five channels applied (S 1 to S5) in each village to diffuse the messages of the environmental ideologies contended in the medium. The medium was distributed as the following, S1 were given to farmers, S 2 to the formal leaders, S 3 to the informal leaders, S 4 to the schools and mosques, and S 5 randomly to the community of each village. The development of farmer’s comprehension to the messages being conveyed were measured by using 2 statistic test for α =5%, at each quarter, and each semester. Duncan Multiple Range Test for α =5% was used to compare the differences of the five of channels. It was concluded that, firstly in relation to the environmental ideologies comprehension, (a) quarterly, there were no significant differences for the Lampungese for 2 times series; significantly different for the first term and not significantly for the second term for Semendonese; and significantly different for two terms, both for the Javanese and the Sundanese, (b) tested in every semester, the development of their comprehension were significantly different in the four tribes. Secondly, the most effective way in conveying the diffusion was S 5. The S1, S3, S2, and S4 were not significantly different from each other. Based on the research there were 3 recommendations proposed: (a) It is needed to conduct a research to detect the sustainability of the development of the comprehension upon the environmental ideology in relation to the adoption and gender role, (b) It is also recommend to conduct similar research on rubber or cocoa agro forestry, (c) It is strongly recommended that Board of Watershed Management (BP DAS) of the Directorate General of Land Rehabilitation and Social Forestry will adapt and apply the medium for extension program on the 22 Indonesian critical watershed.

Key words: environmental ideology, recharge area, agro-forestry, pictorial story book, information.

Land erosion which causes environmental destruction and the limited number of information trainers have become big issues in the effort of saving the dry land. The drought, the increase of the sediment load from the erosion in the rivers and lakes, and the silting up of dams are interconnected in decreasing the hydrology function of recharge areas (Nurhaida et.al, 2001). On the other hand, agricultural system in Indonesia depends a lot on the use of dry la nd. The

1 Correspondence: I. Nurhaida. Department of Communication, Faculty of Social and Politicial Sciences, Lampung University. Jl. Sumanteri Brojonegoro No.1 Bandar Lampung 35145. E -mail: [email protected]; [email protected] Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book problem becomes more complex when it comes to the linguistics barrier that happens to most farmers in Indonesia. Many of them are still illiterate and do not have access to information. This is ironic since farmers are the dominant society in the economic structure of Indonesian people. For the last two decades the experts in the development’s communication have used popular graphic design as entertainment medium which carries messages of development like fotonovela (Parlato & Cain, 1980), comics (Parlato & Cain, 1980; Satmoko, 1995; Retowati, 1995), and storybooks (Nurhaida et.al., 2001).This was done to solve the above mentioned problems. Further, this effort was also meant to give solution to the limited number of information staff, which is also a phenomenon that happens in most villages of third world countries. In addition to that, Nurhaida (1995) has tried to break the linguistic barrier by using regional Sundanese dialect in 2 villages in West Java. This was effective in disseminating messag es on conservational agriculture. Those graphic media were chosen to disseminate information to villages because they have some advantages in the flexibelity of carrying the develpoment messages. Besides that, those media could be easily used in visualizing literal messages knowing that the duration is longer (compared to other media like radios and televisions). Another advantage from those media is that people can reuse the media many times they like (so the innovation can be spread faster). The inexpensive cost in producing the media is another benefit. However, a special study in using the right strategy of message ordering is needed. This is important to achieve the effectiveness of message delivery, especially if the graphic media are meant not only for entertainment but also as a medium for learning (Parlato, Parlato & Cain, 1980). According to Schram (1988), messages are any kinds of information signs which are exchanged in the process of communication, that include the literal, the pictured ones an d other types of signs, to achieve an equal meaning. In the process of communication, a message will be effective in persuading the people if the message has included some factors like, attraction, self involvement, acceptability and comprehension from the target society. If not, message dissemination in the process of persuassive communication will not be too effective and could even fail to reach the society. This is due to the absence of the above mentioned factors in processing the issue or main pro blem which will be given through the process of communication. A message should also be built exactly like its actual reality which is faced by the society, whether physical reality or social - cultural one. Based on the social-cultural reality, West Lampung area is dominated by 4 big ethnic groups: Sundanese, Javanese, Lampungese and Semendonese with agriculture, especially on traditional coffee farms, as their main income source ( data from BPS, 2004). Based on the physical reality or physical background, in general, according to the document on Land Recource Evaluation and Planning Project I (LREPP I) (Pusat Penelitian Tanah dan Agroklimat, 1989), West Lampung area has many hills and mountains in its landscape, with the average elevation of 200-2000 m from the sea surface. Rain evaporation in West Lampung was of 2833 -3058 mm per year which is dominated by erosion sensitive land. Most of the land in West Lampung are recharge areas of some main watersheds in the Lampung province like watersheds in Way Sekampung, Way Seputih, Way Tulang Bawang, Way Rarem, Way Besai, dan Way Umpu. According to the data from the Department of Forestry in 2000, forests and recharge areas take almost 30% of all the West Lampung and they are owned by the government. However, according to Afandi er.al. (2000a), almost all of them were used for planting coffee. It means that the people have also reached the forests and planted them with coffee. Contrary to that, the central part of Lampung province was previously planned to be built with some high-cost investation facilities like irrigation (dams, irrigation line) and dams that support electricity production like Way Rarem dam (which was built since the Dutch colonialism) and Batutegi dam (which was built since the government of Repub lic of Indonesia was first established). IJSS Vol. 21 (1)

Since 1984, the government has decided to put Way Sekampung, Way Seputih and Way Rarem in the 24 watersheds that are in critical condition. The decision was based on the letters of consensus made by 3 ministers: (a) Minister of Self-Affairs who supervises the Department of Land with the letter’s number: 19/Kpts/1984, (b) Minister of Forestry with the letter’s number: 059/Kpts-II/1984, and (c) Minister of General Affairs who manages and maintains some important facilities like irrigation and electricity with the letter’s number: 124/Kpts/1984. According to Arsyad (2000), the watersheds were placed into critical condition based on several reasons: (1) Those watersheds have shown some hidrology characteristics of en dangered watersheds like the river’s fluctuated debris, the blocked flow of water during dry season that causes the dirty flood from the erosion’s sediment during the rainy season, (2) within the areas, high-cost facilities like dams and irrigation or elec tricity lines were being built, and (3) Nomadic farmers often live around those areas, and also because of bad agricultural system that often ignores the soil and water conservation. Related to point number (3), Afandi et.al (2002b) reported that agricultu ral system of monoculture, which is mostly coffee, has dominated the land use in the riverbanks of the watersheds. In fact, almost all protected forests have even been replaced with a planting system of monoculture as well, which is of coffee plant. Moreov er, the management of the farm was only orienting on the crops and not to the reproduction of plants. This is fatal and can cause a serious environmental destruction since the incorrect agricultural system can increase the number of erosions that will only leave the solid grounds with a very low water absorption, and the river’s high fluctuated debris. Some areas were threatened by some possibilities of big landslides as well. Affandi et. al. (2002b) also reported on the experiment of agroforestry system o n several plants based on the heights of the forest’s trees combined with fruit plants like longans, petai, jengkol, jackfruit, banana and gliricidae sepium and coffee. The experiment had shown a good response in decreasing the flow of the surface water an d also land erosion. However, different result happened when Nurhaida et.al. (2005a) did a more profound research in the West Lampung area. Nurhaida et.al. (2005a) said that in West Lampung, there were a lot of incorrect practices in planting coffee. She also found that some farmers (although in a fewer proportion) applied local wisdom practices in planting. This fact was not meant to blame entirely on the things that Afandi et.al (2002a) found since the local wisdom practices were actually in line with the scientific sound especially on the science of plants conservation, soil and water conservation and also forests and environment management. However, Nurhaida found that the people there had mostly left the local wisdom practices behind. This means that t he monoculture practice of coffee plant was dominant. Actually, local wisdom practices could be functioned as complementary practices that could balance the things that science could not answer. In addition, the local wisdom practices could become a new domain for scientific research (Joshi et.al. 2001). While scientific research on those local wisdom practices requires a long time, what is more necessary is to establish and combine the local wisdom practices with the available scientific knowledge. In o rder to do this, strategy on communicating the information effectively and efficiently with a low budget is needed. The establishment of the local wisdom practices is significant because of several reasons. The need to conserve the recharge areas is one of the them. Another reason is because this was considered as an effort to enlarge the possibility to adopt the new innovation by manipulating a homogeneous and compatible situation which can minimize the rejection from the society. On the other hand, this effort could also be used to attract the people. The local wisdom practices that could be found in the 4 ethnic groups in West Lampung are (Nurhaida et. al., 2005a): (a) the practice of choosing the coffee seeds, the decision to manage the distance of the coffee plant and the sun-protector plants, and the planting system of multi - plants from the four ethnic groups, (b) the practice of minimum soil ploughing and the spread of the plants waste on the ground surface (the mulching) from the Lampungese and Semen donese which is also necessary to be introduced to the other two ethnic groups: Sundanese and Javanese, Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book (c) the practice of beans planting (LCC: legume cover cropping) needs to be established for the Javanese and introduced to the other three ethnic grou ps, (d) the practice of replanting of coffee plant with kapak kulai (Semendonese), tuakh sarakh (Lampungese), dan pungkak or stek need to be established for the two ethnic groups and introduced to the Javanese and Sundanese, (e) the practice of keeping cattles like sheep, ducks, geese and chickens (Lampungese, Javanese and Sundanese) and makingfish ponds (Sundanese) need to be established for the three ethnic groups and introduced to the Semendonese. Wrong practices that must be prevented are (a) land clea ring by cutting down the forest’s trees and burning the plants waste were often practiced by the 4 ethnic groups, (b) the practice of intensive plough of the soil and clean the plants waste (Javanese). Nurhaida et.al (2005b) had included the established local wisdom practices and the wrong practices of coffee plantation, which must be prevented, in an entertainment medium pictorial story book entitled: Melestarikan Wilayah Resapan dengan Menerapkan Wanatani Kopi . All of those practices were done by all 4 ethnic groups in West Lampung in. This action was taken in order to find a good communication tool that could help informing the establishment of the right practices and the prevention of the wrong practices. Besides using Indonesian language, 4 regional dialects were also used to raise the comprehension. Local practices related to local culture which also prevent the destruction of the environment like the thanksgiving ceremony during the harvest time, ngumbai, or the decision of the plantation time base d on the anatomy of the plants by the Lampungese; the cultural norm of passing the family heritance to the oldest daughter tunggu tubang and the decision for plantation based on the stars signs by the Semendonese) were also used in the story. With a story’ s structure as has been explained above, the result was surprising when the pictorial storybook was tried out to the illiterate society (readibility 27-22 words/minute). The storybook was proven to successfully raise the attraction, self involvement, acceptability and comprehension which was shown with the percentage numbers of: 87-97%, 87-95% 70-93% and 76-81%. This shows that the media was highly effective (85-89%) and could be used as the learning tool or a reliable communication in giving informataion to the low literate (illiterate) society (Nuraida et.al, 2005b). The availability of a reliable communication tool is a great asset in improving the work of communicating the information. This is needed in order to diffuse the messages of environmental ideologies to the recharge areas like in West Lampung. However, Roger & Shoemaker (1986) would like to remind all that adopting certain innovation generally needs a very long time. In fact, adoption to an ideology could even happen in many years because thi s might cause some risks that could be faced suddenly (like the decrease of the profit of the crops), while the advantages (like a good environment, the increase of the productivity, etc) could not be enjoyed immediately. According to Arsyad (2000), the e mployment of the innovation on the use of the method of land, water and agroforestry conservation in sustaining recharge areas (like in West Lampung) has the same characteristic as the above -mentioned explanation. The advantage would be seen after a long time while the risks would happen immediately after the farmers apply the method. This also means that the evaluation on the failure or the success of the diffusion of an innovation on agroforestry needs a very long time as well. Therefore, to overcome the limitations, some indicators that could reflect the possibility of the success of a communication strategy in informing the sustainability of the recharge areas are needed. Nyhus, Sumianti & Tilson (2003) said that especially in villages, comprehension is closely connected to behaviour and attitudes of its people. Consequently, the level of comprehension could be a strong indicator to open bigger possibilities to adopt some new ideas or innovations. Besides that, strategy on the use of information line is also necessary to find so that the purpose to achieve a maximum result with a low cost could be reached. The strategy on giving information directly to the farmers is guaranteed as the fastest and the most effective strategy. However, remembering that this way is relatively expensive, alternative ways are needed like the making groups of identified farmers, formal leader (the head of the villages), informal leader who IJSS Vol. 21 (1) had been identified since the first year of the research, religious places and schools. On the other hand, those alternative ways do not guarantee of reaching the target society. Therefore, evaluation on the effectiveness of each of the channel need to be done. Based on the above background, the writer hopes that the importance of this research could be easily understood. The purposes of this research are: first, to measure the progress on the level of comprehension of the farmers in understanding th environmentl ideologies in the practices of coffee agroforestry, and second, to compare the effe ctiveness of the 5 strategies of diffusing information.

Method of The Study This research was done from March to November 2006 which included field activities and laboratorium. Laboratorium activity was done on the Multimedia Laboratorium, Communication science Department, Faculty of Social and Political Sciences, Lampung University. Field activity was done in recharge areas of West Lampung. There were 4 villages in the district of West Lampung: Way Mengaku (Sub District Balik Bukit), Sukananti and Sidomakmur (Sub District Way Tenong), and Gunung Terang (Sub District Fajar Bulan) as representatives of the dominant ethnic groups: Lampungese, Semendonese, Javanese and Sundanese. The main source that was used was a pictorial story book with the title of Melestarikan Wilayah Resapan dengan Menerapkan Wanatani Kopi (Nurhaida et al., 2005). Medium dissemination was done in June 2006. The diffusion strategies that were tried were of 5 channels (S1 to S5). S1: was given to 19-25 farmers who had 1 storybook each. S2: to formal leader who were given about 6-10 copies, S2: to informal leader (religious leader/ chief of the tribe) were given about 6-10 copies. S4: to schools and religious places about 50 -60 copies. S5: directly to the society about 62-85 copies per villages. The progressing level of comprehension of the farmers was measured in June, August and November 2006. To measure the effectiveness of each channel, there were 20 people chosen randomly from each village (other than S1 to S5). This was done in order to find out the source of their exposuring. Statistical test of 2 on 5% stage was used in determining the significant progressing level of comprehension from the 4 ethnic groups. The Duncan test on 5% real stage was also used to compare the effectiveness of the 5 channels.

Result and Discussion The Success Indicator in Implanting Environmental Ideologies Moral messages on environmental ideologies means a belief that was based on scientific proofs that if the environmental ideologies are not well applied , this will create problems to our future childern . In West Lampung, this was especially connected to some practces of technical culture of coffee agroforestry. The messages were represented in the 20 pages pictorial storybook which was already tested to the trial out society. The measurement of the level of comprehension was presented in Table 1. According to Nyhus, Sumianto & Tilson (2003) for the villagers, comprehension could best be recognized from their behaviour and attitudes. Therefore, the rising level of comprehension could be used as an indicator of a positive behaviour to enviornmental ideologies which will automotically open up the possibility of adopting them into life. Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book Table 1. Gender, Education and the Significant Progress on Comprehending the Environment Ideologies No. Variables Sidomakmur Gunung Way Sukananti (Jawa) Terang Mengaku (Semendo) (Sunda) (Lampung) 1. Respondents a. Male 24 12 25 18 b. Female 1 7 0 2 2. Education a. Elementary 21 8 12 7 School b. Junior Hight 4 11 13 9 School c. Señor High 0 0 0 3 School d. University 0 0 0 1 3 First level of Comprehension (U1) . Average 13,92 14,20 14.20 14,70 Maximum 17 16 16 16 Minimum 11 12 15 12 s 2.10 1,34 1.17 2,46 4. Level of Comprehension in the ffirst three months (U2) Average 17,18 13,61 19,94 19,00 Maximum 22 17 24 25 Minimum 12 10 16 13 s 2,22 1,82 2,56 3,87 5. Level of Comprehension in the second three months (U3) Average 22,52 18,41 22,06 21,28 Maximum 26 24 26 29 Minimum 19 13 17 13 s 1,88 2,96 2,54 4,49 6. Significant Increase a. U1 to U2 nr Nr Nr * b. U2 to U3 * * Nr nr c. U1 to U3 * * * * Source: Research result (2006) Notes: nr= not real dan *=real when tested with 2 of 5% stage.

Lampungese people Way Mengaku village, in the sub district of Balik Bukit, District of West Lampung, is mostly of the native Lampungese. A lot of local wisdom practices –coffee agroforestry practice do not counterfere with scientific agriculture inh erited from their ancestors – can be found in this etnic group (Nurhaida et al., 2001). This fact was also influencing the ethnic group’s adoption IJSS Vol. 21 (1) attitude which is shown by the magnitude of the incerasing level of comprehension of the respondents from this group. From the Table 1., what needs to be emphasized here is that there was no woman involved. This is a consequence from the test done in the beginning (U1), that those who came in the location where the first test was done were all men, therefore fr om then on, the identified farmers would still be involved in the next tests U2 and U3.. This fact has shown that there is a gender bias related with new ideas. However, this still needs to be investigated through a research that would focus more on this matter which will also be related to the phenomena of piil (the Lampungese norm) which means that if in a house can find a lot of sticks of woods for cooking and coffee, it indicates that the wife is a diligent mother (Nurhaida et.al., 2001). From all the 30 tested questions, there is a significant increase from U1 to U3 : 14,20; 19,94 20,06 questions, or in percentages 47,33%; 66,47% and 75,53% comprehension of the message carries in the storyboook. In the world of education, the process of learning is considered good if the level of comprehension of the material is above 70%. This is also applied in analyzing the level of comprehension of this pictorial storybook. Moreover, the moving progress in the level of comprehension (based on Nyhus, Sumianto & Wilson, 2003) could also claimed as an indicator of the attitude change from refusing to accepting the ideologies which were campaigned through the storybook as the médium. It is true (as seen on the table) that the deviation Standard which became bigger: 1,17; 2,56; and 2,54 shows that the attitude of the society became varied as well. But, we need to remember that the different number could be caused by other factors like different background of education, age, and other factors that need further researc h. By using the 2 test, it is found that the increasing level of comprehension was not real (nr) within the forst three months (between U1 to U2), or within the second three months ( U2 to U3). However, if the level of comprehension had been measured in every semester (6 months) (U1 to U3 ) the result would be different. This phenomena could mean that the attitude change within this ethnic group would take around 6 months. This also means that the first level of comprehension (U1) becomes the base line of the belief that could be accepted by the respondents. From U1 to U3 takes 6 months. However, further research is needed to find out whether the change would be stagnant, will take in every 6 months alter the first semester.

Semendonese Society In the West Lampung, this ethnic groups mostly live in Sukananti Village, Sub District of Way Tenong. Semendonese could also be said as the natives of West Lampung with planning coffee as their main income source. A lot of local wisdom practices in the management of coffee agroforestry could also be found in this ethnic group. Some of the practices are in line with the ethnic group’s attitude in receiveing the ideas of enviroment sustainability in recharge areas where they live. The ideas themselves were carried on pictorial storybook which also functioned as the entertainment médium. Although the education background of the farmers from this ethnic group is considered higher, but there is no significant difference on the first time level of comprehension between t his ethnic group and the Lampungese in Way Mengaku. The result of the 3 sequential observation of U1, U2 and U3 is: 14,70; 19,00 and 21,28, or equal to 49,00%; 63.33% and 70.93%. The highest number that can be achieved in U3 is 29 of 30 questions. This is can be understood since if we pay a close attention to the result in Table 1, the one who achieved the highest store was a bachelor degree (S1) graduate. Based on this result, it may be concluded that someone with higher education would be more open -minded and receptive to new things and ideas. We might also draw a linear line between this attitude and level of education. However, this preassumption needs to be further investigated in relation to this study. Further, with the variety of level of education (from the elementary school’s dropped -outs until bachelor degree’s graduates), the Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book level of comprehension of the Semendonese is also varied. This could be seen in the deviation standard from U1, U2, and U3: 2,46; 3,87; and 4,49. Different from Way Mengaku village, in the Sukananti Village there were 2 women involved in this research. Probably those women were representing their husbands who could not come. No matter what the reason is, this fact could be seen as an indicator that with this ethnic group, a wife also has some roles in the decisión -making, especially with the ones that relate to the adoption of new ideas that came from the outside of the society’s system. This assumption was strengthened by the evidence that Tunggu Tubang culture was still w ell practiced by the Semendonese. The Tunggu Tubang is a tradition that requires the oldest daughter of the family to manage the family heritance (inlcuding coffee farm, houses, valuables, etc) (Nurhaida et al., 2005a). Therefore, further research is neede d in finding out the relationship between gender equality and the adoption level of new ideas (which is related to the ennvironmental sustainability in coffee agroforestry) that was practiced by the Semendonese people. The progress of the increasing level of comprehension in the Semendonese who live in Sukananti Village during the first three months ( U1 ke U2) was real (*), while during the second three months (U2 ke U3) it was not real (nr); and if counted within the 6 months time, the increasing level is not real (U1 to U3). This phenomenon indicates that some morality messages on environmental ideologies could be easily accepted while others couldn’t. This fact also shows that the local agroforesty practices carried in this pictorial storybook are the right practices done in West Lampung without considering on which ethnic group they are. Tuakh sakhak (a local wisdom practice on the reproduction of coffee plant which is done correctly since this practice does not ignore water and soil conservation) is s een as an old fashioned practice by the Semendonese. For them, this practice is rather the same to the kapak kulai tradition that was done by their ancestors in the District of Muaro Duo in South . The Semendonese prefer to adopt the lubang angin practice (similar to teraccing system in Water and Soil Conservation science) rather than adopting the tuakh sakhak or kapak kulai. Whereas lubang angin is considered as scientific practice concerning the water and soil coservation as long as this was done in the farmers’ own lands. The problem is, a lot of the farmers who did this practice also did another practice of replacing the forests areas into their own coffee plantations. This action is of cours against the law and will eventually destroy the recharg e areas even more. These contradictive practices are then believed to become the barriers in the process of adoption of environmental ideologies for the Semendonese, so that longer time is needed for them to finally accept all the new ideas. With the time being, chances to discuss the ideas in the pictorial storybooks that they were doubting are bigger. Concerning the result, further research is needed to find evidences of the barriers also on whether the progress of the level of comprehension takes in every 6 months continually.

Javanese Society Sidomakmur Village, where the Javanese people live, is actually part of the Sukananti Village. Their ancestors and themselves were mostly migrated from Central Java. They joined the government’s program of transmigrasi which was held by the National Reconstruction Biureu or BRN (Biro Rekonstruksi Nasional) in Soeharto’s era in 1955. The location of this village is right next to the forests’ preservation area which makes this village become more attractive. Most of the Javanese people did not have the experience of coffee plantation especially in recharge areas like West Lampung. Most of them were experienced in food plantation in the low lands which emphasizes on intensive soil management. This system was then adopte d to grow coffee by the Javanese in Sidomakmur village, and this practice was also inherited to their children (Nurhaida et al., 2005a). This backrgound, along with their educational background, was in fact inlfuential to the people’s comprehension on the ideologies messages carried in the storybook. At first, their ( U1) was the lowest of all other ethnic groups. However, after 6 months, their level of comprehension IJSS Vol. 21 (1) is highest of all. As we can see in Table 1., the average progress of the level of comprehen sion for this etnic groups (U1, U2, and U3 ) is 13,92; 17,18 and 22,52 from 30 questions or equal with 46,40%; 57,27%; and 75,07%. Based on the people’s educational background, most of them were elementary school’s graduates and in fact a lot of them did not even graduate. The highest education was junior high school graduate which is only of 3 people. This explains why the comprehension’s level of the storybooks does not show any big differences, but on the other hand even smaller as was shown by their deviation standard: 2,10; 2,22 and 1,88. Other than that, sociocultural background also influences the way they comprehend the objects in the storybook. From the observation, the Javanese mostly had small lands (because they are located near to the country preservation forests) where they can work close to each other. This also affected their way of life. They are more solid to their group because they could interact more easily and cooperate to each other (Nurhaida et al., 2005a). This cultural practice is inherited from their ancestor. Their perspective became more homogeneous since they often exchange ideas through the interaction among each other. This fact migh also be contributed by the absences of women in the data. This could also mean that women’s p articipation in the decision-making process is also low. As we can see in Table 1. that there was only 1 woman involved. Further research is needed to see whether this was just a coincidence or a sign of gender bias. The most important indicator of the ad option of environmental ideologies for the

Javanese is reflected from the result in the 2 test. In the first three months (U1 to U2), the result of the test for 5% stage is not real (nr) and real (*) while in the second three months ( U2 ke U3), the result is real (*). This indicator became stronger when the result looks simultaneous in every 6 months (U1 to U3). This means that the first time they were exposed to the storybook, they did not really catch the environmental ideologies messages carried in it. This is understandable remembering they are of low education, have limited farming experience and from a very different area. However, it is proven that with an intesive interaction, the level of comprehension could increase. This is shown from the seen r esult (*) from U2 ke U3. Further research is nended to see whether the indicator (that shows simultaneous result in the first semester) will still be simultaneous.

Sundanese Society The Sundanese live in Gunung Terang which is a smaller village located in Pajar Bulan. Their ancestors and themselves were mostly migrated from West Java. They joined the government’s program of transmigrasi which was held by the National Reconstruction Biureu or BRN (Biro Rekonstruksi Nasional) in Soeharto’s era in 1955. Simil ar to the Javanese, most of them did not have a background in coffee plantation. The village is also located next to the preservation forests that belong to the country. As seen in Table 1, th educational background of the Sundanese is relatively good. Ab out 58% of them were junior high school’s graduates. Besides that, there were 8 (or 42% of all respondents) women involved in this research. This number is the highest women participants of all 4 ethnic groups. This phenomenon shows that women have importa nt role in the decisión- making of adopting innovations. From the table, we can see that although the educational background is considered high enough, but their level of comporehension is actually the lowest compared to the other 3 ethnic groups. This might be influenced by their sociocultural background where most of the people in Pajar Bulan village are rice farmers and merchants rather than coffee planters. This is due to the condition of the village which was crossed by the best part of Trans Sumatera l and transportation line. Therefore, because of the minimum response of the innovation for the coffee agroforestry, the level of comprehension is also low. Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book

As seen in Table 1, the average scores for U1, U2 and U3 at first relatively the same to those of the Javanese: 14,20; 13,61; and 18,41 from 30 questions. They only differ on the last score which is the coger and in fact the lowest of all the other 3 ethnic groups. The scores are equal to 47,33%; 45,37% and 61, 37%. In formal education, is categorized as enough score to graduate. This is also applied in the research. With that score, the researcher considers that the Sundanese could finally get the environmental ideologies messages of the cofee agroforestry. This is important since although coffee plan tation is not the main income source for the Sundanese, but at least we can still find some of them in this village. However, there is no further explanation about who the farmers were whether they were included in the group of transmigrasi BRN people in 1955 or newcomers who did not receive the right to manage the government’s land. This need to be investigated sociologically. Similar to the Javanese, based on the 2 test on 5% stage at first the increase is not real from U1 to U2, but then from U2 to U3 the increase was real (*). Overall, from U1 to U3, the increase was seen real as well (*). The increase was probably because villages in Priangan were used as the setting of the story in the storybook although based on their sociocultural background, not many of them were coffee farmers. This thought was strengthened with the result from the try out that the stoyrbook had attracted many farmers in this village (Nurhaida et al., 2005b). Further research is also needed to see whether the increasing level of comprehension happens simultaneously or not.

The Effectiveness of Information Channel The survey was done in November 2006. After the information channels were divided, the results from each channel were then added. The survey was done two times. The res ults were categorized based on the ranking system. The results were presented in Table 2. As seen on Table 2. the effectiveness ranks for each channel was different for each village. From the table, it was only S5 which was put on the first rank. Duncan t est is needed to generalize the effectiveness channels’ ranks. The Duncan test results were presented in Table 3 with 5% stage.

Tabel 2. The total frequencies of information channel based on the survey of the diffussion of the storybooks in the 4 target villages

No. Village Farmer (S1) Formal Informal School/ Direct Leader Leader Religious society (S5) (S2 ) (S3) places (S4) 1. Way Mengaku 8 4 5 2 16 (II) (IV) (III) (V) (I)

2. Sukananti 5 7 8 4 13 (IV) (III) (II) (V) (i)

3. Sido Makmur 9 6 7 2 15 (II) (IV) (III) (V) (i)

4. Gunung 7 6 8 4 14 Terang (III) (IV) (II) (V) (i)

Source : The result of the research (2006) Note: Ranks of the effectiveness of the channels were presented in Roman alphabet (between brackets) IJSS Vol. 21 (1)

Table 3. The result of the Duncan Test Multiple Range to the significant difference between Channels (in the stage of 5%) which is used to disseminate storybooks in the researched villages Ranks I II III IV V

Channel S5 S1 S3 S2 S4

Median 14.50 7.25 7.00 5.75 3.00

Siginificant A B b B b Difference Source : Research done in 2006 Note: In the significant difference row, the ones with the same letters show that their median scores did not show any significant difference when the Duncan test wit h 5% stage was done.

As seen in Table 3, S5 (direct society) is the most effective channel. Only this channel shows a significant difference when the Duncan test was done. S1 until S4 don’t show any significant differences. Farmers could also be informed from schools, especially from their children. However, most farmers though that this would be the last source of information that they would go to. But this channel would still be considered important in the implementation of environmental ideologies. The reason is because schools are thought to be a legitimate area for the young people who will inherit all risks and achievements of the current’s activities.

Conclusion There are 2 things that can be concluded. First, the level of comprehension would show significant increase if measured: (a) every three months, the Lampungese didin’t show a significant increase for the two times three months simultaneously; the Semendonese showed a significant increase for the first three months and didn’t show any for th e second three months; The Javanese and Sundanese didn’t show a significant increase for the first three months and and show one on the second three months, b) All of them showed a significant increase during the when measured in every six months. Second, related to the effectiveness of the channels, the most effective one is S5, then followed by ( S1, S3, S2, S4 ). The ones between bracket didn’t show a significant increase when the Duncan’s test was done. Whereas S5 showed a significant increase.

Recommendations There are three recommendations that need to be practiced. First, further research is needed to know the simultaneous change to the increasement of the level of comprehension of the ideologies. The research needs to be done in a longer time si nce there are other factors like the respondents’ behaviour and also gender role that might influence the increase. Second, similar research is needed to chocolate plant agrofrestry and rubber agroforestry which is also connected to gender role. Third recommendation is especially for Board of Watershed Management (BP DAS), of the Directorate General of Land Rehabilitation and Social Forestry, Department of Forestry, to adapt the storybooks and improve it so this can be used for the other 21 watersheds that are in critical condition. Those critical watersheds are : (a) Brantas, East Java; (b)Sampean, East Java; (c) Bengawan Solo, Central Java; (d) Jratunseluna, Central Java; (e) Serayu, Central Java; (f) Pemali, Central Java; (g) Cimanuk, West Java; (h) Cita rum, West Java; (i) Citanduy- Cisanggarang, West Java; (j) -Cisadane, West Java; (k) Ciujung Teluk Lada, Banten; ( l) Wampu Sie Ular, North Sumatera; ( m) Krueng , Nangro Aceh Darusalam; ( n) Jeneberang, South Sulawesi; (o) Sadang, Central Java; (p) Bila Walane-Danau Tempe, South Sulawesi; (q) Nurhaida: Disseminating Technical Culture on Wanatani Kopi (Coffee Agroforestry) through Pictorial Story Book Riam Kanan, South Kalimantan; (r) Asahan Barumun, North Sumatera; ( s) Inderagiri Rokan, ; (t) Comal, Central Java; dan (u) Palu, Central Sulawesi.

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Acknowledgement

Direktorat Penelitian dan Pengabdian kepada Masyarakat (DP2M) Direktorat Jenderal Pendidikan Tinggi Departemen Pendidikan Nasional Tahun Anggaran 2006 (Surat Perjanjian Pelaksanaan Penelitian Hibah Bersaing XII Nomor 010/SP3/PP/DP2M/I I/2006, 2 February 2006.)