Food Sustainability in Local Wisdom Perspective of the Indigenous

People Dayak Tomun Lamandau

Brian L. Djumaty

and Nina Putri Hayam Dey

Department of Development Studies, Antakusuma University, 63 Iskandar Street, Pangkalan Bun, Indonesia

Keywords: Sustainable Development, Food Sustainability, Local Knowledge, Local Food Security, Indigenous People.

Abstract: One of the focuses of sustainable development goal is Zero Hunger program. This program requires food

availability and sustainable agricultural managements. The Indonesian government has issued a law and its

derivatives in order to meet the national food availability. Indonesia as an agricultural country should not have

always been imported foods in order to meet the needs, especially in its fulfilment for domestic consumption.

This is because the Indonesian farmers across generation who are in direct contact with food sources have

local wisdom to manage and fulfil the needs in a sustainable manner, even though only for small scale or

domestic scale. Based on the description above, the purpose of this study is to describe food sustainability in

the perspective of local wisdom of the indigenous Dayak Tomun Lamandau community by using descriptive

qualitative research methods. This research was conducted on the indigenous Dayak Tomun Lamandau

community in Sungai Buluh Village, Lamandau Regency, Central Kalimantan. This study found that a local

knowledge, that is a sustainable food processing, has been passed down across generation. This local

knowledge has been proven to successfully maintain the availability of food in granaries that last for years.

This adaptive behaviour prevents local people from food crisis.

1 INTRODUCTION

One of the goals of the Sustainable Development

Goals (SDGs) is the program to end hunger (Zero

Hunger), which also discusses food security,

improved nutrition and proclaimed sustainable

agriculture (Sutopo et al, 2014). Before the concept

of SDGs appeared related to zero hunger, the

Indonesian government had initiated various policies

to meet the need for national food from the days of

President Sukarno to President Jokowi. However,

until now, the policies issued by the Government are

still focused on rice consumption (Lassa, 2005;

Saragih, 2016). For more details, see the table below:

Table 1: History of Indonesian food policy.

Government Regime Food Policy

Sukarno Food Self-Sufficiency

Suharto Food Self-Sufficiency

B. J Habibi Food Self-Sufficiency

Abdurrahman Wahid Food Self-Sufficiency

https://orcid.org/0000-0002-7682-5223

https://orcid.org/0000-0001-5984-1590

Megawati Food Self-Sufficiency

Susilo Bambang Y Agricultural Revitalization

Joko Widodo Food Self-Sufficiency

Source: processed data, 2021

Based on the history of food policy in Indonesia

from the era of the Sukarno administration to the

Jokowi administration, the Government has issued 18

policies on food institutions (Saragih, 2016). This

policy change shows that the Government has put

more attention to the availability of national food.

However, the changes in food policy from the ruling

regime made the Government not focus on taking

care of food.

However, the policies that have been issued by the

central government have not been able to actualize

national food independence and security. This is

because food security is only interpreted as the

availability of food for its citizens, not about food

sovereignty. The government does not focus on the

origin of food as long as national food needs can be

met so that the concept of food security only creates

dependence on imports.

Djumaty, B. and Dey, N.

Food Sustainability in Local Wisdom Perspective of the Indigenous People Dayak Tomun Lamandau.

DOI: 10.5220/0010755300003112

In Proceedings of the 1st International Conference on Emerging Issues in Humanity Studies and Social Sciences (ICE-HUMS 2021), pages 543-550

ISBN: 978-989-758-604-0

543

Food import activities are not prohibited as long

as domestic food production cannot meet the demand

for food needs. This is also stated in Law Number 18

of 2012 concerning Food, where the government can

carry out food import activities if food is fulfilled for

the State up to individuals, which is reflected in the

availability of sufficient food, both in quantity and

quality, safe, diverse, nutritious, equitable and

affordable and does not conflict with the beliefs and

culture of the community so that people can live

healthy, active and productive in a sustainable

manner.

Food sustainability should be interpreted as food

sovereignty. Food sovereignty can be actualized if it

relies on resources owned by local communities. It is

in contrast to food security which relies on companies

to control and replace the role of farmers (Wahono,

2008). Wahono also emphasized that the continuous

rice import policy is a policy that only focuses on food

security, not food sovereignty.

Indonesia as an agricultural country should not

always import all types of food to meet national and

regional food needs, especially the compliance of

food for domestic needs. Indonesian people who have

lived as farmers across generation and have direct

contact with food sources have local knowledge and

wisdom in managing food for sustainable food

compliance, even though only on a small scale or for

domestic needs.

This paper contributes thoughts on the issue of

food security, especially for domestic food security in

the context of indigenous peoples. In this paper, it is

emphasized that if the ability and local knowledge of

indigenous peoples is properly maximized, then the

community can meet their food needs in the context

of domestic food sustainability so that it will have an

impact on meeting food needs in the national context.

In addition, to realize sustainable food, the

government should focus on policies that emphasize

the diversity of local food sources according to the

geographical conditions of each region, not on

uniformity of food (rice) because based on several

literature studies, not all indigenous people in

Indonesia consume rice as a source of carbohydrates.

Based on the description above, this paper will

describe food sustainability in the perspective of local

knowledge of indigenous Dayak Tomun Lamandau

community.

2 METHODS (AND MATERIALS)

In retrieving data in the field, the writer uses

qualitative methods with a descriptive approach. The

informants are determined using the Snowball

Sampling technique. The writer first selected an

informant who is considered to have mastered the

material to be studied. Then from this one person the

writer asked for recommendations from the next

person to be interviewed. This activity was repeated

until the author found a saturation point in obtaining

data information.

The key informants selected were Damang

(chairman of the customary council) and Manter Adat

(leader of traditional ceremonies). This research was

conducted in the Indigenous community of the Dayak

Tomun Lamandau community in Sungai Buluh

Village, Lamandau Regency, Central Kalimantan.

The data collection methods used by the writer are

observation, interview and documentation.

After all the data from the field has been collected,

the next step is to analyze the field data by reducing

data, presenting data and drawing conclusions and

verification (Silalahi, 2010).

3 RESULTS AND DISCUSSION

3.1 The Dynamics of Food Security in

the Jokowi Era

In the span of two times the administration of

President Joko Widodo, Indonesia has experienced

dynamics and several policy changes related to food

security. During the first period of government,

Jokowi-JK's food policy was contained in Nawacita I

and in the second period of the Jokowi-Amin

Administration, food policy was contained in the

Nawacita II program or Nine priority programs,

which became the basis for the government's work at

that time.

Nawacita consists of 31 programs divided into

nine main priority programs. Building food

sovereignty is included in the seventh Nawacita

program (Soleman & Noer, 2017). The following are

nine priority work programs or Nawacita in the

Jokowi era (Supriatna, 2021):

1) Protecting Nation and providing security to

all citizens.

2) Establishing clean, effective, democratic

and reliable governance.

3) Constructing Indonesia by strengthening

regions and villages within the republic.

4) Forming a dignified, reliable, and

corruption-free system and law

enforcement.

ICE-HUMS 2021 - International Conference on Emerging Issues in Humanity Studies and Social Sciences

544

5) Improving the quality of life of Indonesian

people.

6) Increasing people's productivity and

competitiveness in the international market.

7) Actualizing economic independence by

moving strategic sectors of the domestic

economy.

8) Revolutionizing the nation's character.

9) Strengthening Unity in Diversity and

strengthening Indonesia's social restoration.

To actualize the food policy in the President

Jokowi's administration which focuses on improving

the welfare of farmers, the important foundations that

must be underlined are first, sufficient food for the

community; second, reducing poverty and; third, the

welfare of farmers. These three elements are implied

by the government in the breakthrough program of

agricultural development policies through land

optimization, increasing planting area, improving

infrastructure, increasing human resources (HR) and

assistance with farming facilities (Saptana et al.,

2013).

Adding to above, Wuryandani said that

Nawacita's priority agenda is aiming at sustainable

agricultural development to actualize food

sovereignty, so that the Government can regulate and

fulfil people's food needs sovereignty. Food

sovereignty can be translated in the form of the

nation's ability in terms of: (1) meeting food needs

from domestic production, (2) regulating food

policies independently, and (3) protecting and

prospering farmers as the main actors in the food

agriculture business (Wuryandani, 2015).

In order for food sovereignty to be actualized, a

policy is needed as a guide in mobilizing the various

available resources so that the Nawacita program can

run as expected. Prior to President Joko Widodo's

term in office, Indonesia had Law No. 18 of 2012

concerning food. An important point that must be

underlined in the food law is the even distribution of

food production, distribution and consumption

throughout Indonesia.

After the policy on food was issued in 2012,

Indonesia has still been importing food to meet the

national food needs. It was only in 2016 that

Indonesia was recorded not import food.

However, based on the literature there is out of

sync information on food imports in 2016. The results

of research conducted by Kusumah, said that in 2016,

Indonesia had imported 1,283,178 tons of rice, this

number was higher than in 2015 (861,601 tons), in

2017 (305,275 tons) and in 2018 (2 million tons). The

increase in imports occurred in 2016 was because the

government had issued import permits twice

(Kusumah, 2019).

It differs from the Ministry of Agriculture’s

report, where in 2016, Indonesia did not import

medium rice. Based on the results of the report, it is

stated that the rice imports in early 2016 were the

result of the Bulog import contract in November

2015. The absence of import activities in 2016 was

because Indonesia was self-sufficient in rice since all

the rice consumption was met by domestic

production. Besides, there are no recommendations

and permits for rice imports (Aziz, 2018).

In addition to the data, the Food Security Agency

reported that in 2016 it was estimated that Indonesia

had a rice surplus of 10.5 million tons, while the

Directorate General of Food Crops also reported that

in the same year Indonesia had a surplus of 12.4

million tons of rice. Based on this, in 2016 Indonesia

exported 2,506 tons of rice (Suryana et al., 2018;

Aziz, 2018).

The dynamics of food security in the Jokowi era

is the result of import policies that are influenced by

interventions from the Ministry of Trade, Ministry of

Agriculture, Bulog and DPR. There were pros and

cons to differences in data, proving that each actor

had an interest and wanted to turn it into a policy. This

difference was used by the Ministry of Trade and the

Ministry of Agriculture as a basis for legitimacy to

achieve interests in rice import policies. The rice

import polemic in the Jokowi era occurred because of

corruption cases and the food mafia, such as in the

case of rice imports before the Jokowi administration

era (Kusumah, 2019).

Based on the above phenomenon, it shows that

food problems in Indonesia occur because the food

management system is handled by the Ministry,

BUMN and the private sector, giving rise to interest

in rice import policies. In order to achieve national

food security, it is necessary to involve villages and

indigenous peoples so that the program can be

achieved and on target.

Based on the literature, the import policy to

achieve national food security carried out by the

Government has a negative impact on local farmers,

especially smallholders and subsistence farmers

(Putra, 2019). The same thing happened to the Dayak

Indigenous Peoples in Central Kalimantan, especially

the Dayak Tomun Lamandau. Where the food import

policy makes the existence of cultivators disappear.

This happens because the government only focuses

on making policies to meet national food needs

without paying attention to access to local food

sources.

Food Sustainability in Local Wisdom Perspective of the Indigenous People Dayak Tomun Lamandau

545

The results of a study conducted by Dey and

Djumaty, show that there are various problems

experienced by the Dayak Indigenous People because

local wisdom such as farming by burning is

prohibited and until now there has been no concrete

solution provided by the Government so that the

Jurung/granary, that becomes a symbol of food

resilience, becomes empty (Dey and Djumaty, 2021).

This can make the Dayak Indigenous People

vulnerable to food crises.

3.2 Archipelago Food Diversity

Indonesia occupies the second position in the world

that has mega biodiversity after Brazil. However, if

all of Indonesia's biodiversity on land and at sea is

combined into one, it will occupy the first position

compared to Brazil (Hanum, 2020).

Reports from the Indonesian Institute of Sciences

show that Indonesia's biodiversity is recorded as

1,500 species of algae, 80,000 species of spore plants,

595 species of lichen, 2,197 species of ferns, 30,000-

40,000 species of flora, 8,157 species of vertebrate

fauna, 1,900 species of butterflies. The endemic fauna

species are 270 species of mammals, 386 species of

birds, 328 species of reptiles, 204 species of

amphibians, and 280 species of fish. The level of

endemic Indonesian flora is recorded between 40-

50% of the total flora species on each island except

for the island of Sumatra whose the endemic

estimated to be only 23%. The diversity of Indonesian

ecosystems is known to be around 74 types of

vegetation forming very complex formations

(Widjaja et al., 2015).

The biodiversity has been beneficial in terms of

health, renewable energy sources, ecosystem services

and food sources (Samedi, 2015). Sources of food are

divided into several types, namely carbohydrates,

animal and plant-based protein and food reserves

(Widjaja et al., 2014).

Indonesia has the potential of 5,529 types of food

crops, but only 100 carbohydrates sources, 100 types

of nuts, 250 vegetables and 400 types of fruits are

utilized (Arif, 2020). In contrast to the results of Arif's

research, based on a report from the Food Security

Agency of the Ministry of Agriculture, there are 77

types of carbohydrate sources, 26 types of nuts, 389

types of fruits, 228 types of vegetables, and 110 types

of spices and seasonings spread throughout

Indonesia. Widjaja et al, 2015). In addition, Pradipta

also added that food diversification in Indonesia

recorded about 400 varieties of fruit, 370 varieties of

vegetables, 70 varieties of tubers and 55 varieties of

spices (Pradipta, 2019).

Although the data regarding the types of food

plants in Indonesia is vary, but it can be concluded

that Indonesia has a diversity of food sources and the

habit of indigenous peoples in consuming various

foods that have been inherited since the time of their

ancestors. The diversity of food sources should be

able to meet national food needs. This potential

should be managed strategically to actualize national

food security based on food sovereignty and

independence.

Indonesia's local food diversity is reflected in the

food consumption habits of indigenous peoples. The

pattern of food consumption differs from one region

to another. This is influenced by various factors,

including land biotic conditions, food availability,

socio-culture, knowledge of nutrition, economy and

the environment (Banita, 2013; Suryana et al., 2014,

Warsilah, 2013).

In the context of the Tomun Lamandau Dayak

Indigenous Community, where the community's food

consumption pattern varies from planted crops, forest

products to food obtained from rivers. With so many

variants of food sources, the domestic food security

of Indigenous Peoples becomes stronger. If managed

properly and supported by policies that are right on

target, local knowledge about local food diversity

should be able to contribute to national food security

so that the concept of SDGs related to zero hunger can

be actualized.

Local knowledge of the Tomun Lamandau Dayak

Indigenous community about food processing in the

context of food sustainability will be discussed in the

points below.

3.3 Local Knowledge of the Indigenous

Dayak Tomun Lamandau about

Food Sustainability

Food security is a condition in which all people have

access to sufficient, safe and nutritious food to meet

their nutritional needs and food preferences for an

active and healthy life (Jagau et al, 2016). Based on

this, food security can be seen from several aspects,

namely food availability, food accessibility, usage

and stability, and also food quality.

The concept of food security is also contained in

the second point of the Sustainable Development

Goal (SDG) policy, namely ending hunger, achieving

food security, improving nutrition, and encouraging

sustainable agriculture. In the context of food security

and sustainability, it has actually been practiced by

indigenous peoples in the territory of Indonesia,

where people recognize the concept of food diversity

in their daily lives.

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Knowledge about food diversity is also well

known by the Dayak Tomun Lamandau community.

The existence of forests and rivers is very important

to support local food sustainability. Society has a very

intimate relationship with nature. Indigenous Dayak

people have local knowledge about biodiversity that

was passed down orally by their ancestors.

In addition to consuming local rice, the

community also recognizes the diversity of other food

sources such as food sources containing

carbohydrates other than rice, namely corn, taro,

sweet potatoes and cassava. Food sources of animal

protein such as fish, pork, chicken, beef, deer, turtles,

birds, snakes, monitor lizards and other forest

animals. Plant-based protein in the form of nuts,

vegetable nails (ferns), bamboo shoots (young

bamboo), coconut umbut and several other local

vegetables. In addition, the community also knows

the fruit crops and forest fruit.

In terms of food sustainability, the indigenous

Dayak Tomun Lamandau community also has local

knowledge passed down from their ancestors on how

to store and manage foodstuffs, so that indigenous

people can avoid the food crisis.

1) Local knowledge about food preservation

The local knowledge system regarding the

preservation and processing foodstuffs by the

Dayak Tomun Lamandau community, namely:

a. Oye'

Oye is a way of preserving cassava. This

preservation can last up to a year. The Dayak

Ngaju people know Oye’ as Kupue. To produce

Oye’, cassava that has been peeled is soaked for

a week until it becomes mushy and smells sour.

After that, it is drained, dried in the sun, and

ground until it becomes flour. This flour can be

used as porridge, a mixture with rice and as a

dough to make other foods. In 1918, the Dayak

people had experienced crop failure and

prolonged drought but people did not experience

hunger because they had supplies of Oye

'(Kupue) (Riwut, 2003)

b. Tempuya'

It is the process of preserving durian meat by

fermentation method. It uses typically ripe

durian meat and is given enough salt then put it

in a jar or other place, and tightly closed.

Besides salt, some people also add a little sugar

and cayenne pepper. Tempuya' usually lasts up

to one year. The method of processing tempuya'

is quite easy. It can be eaten directly, mixed with

vegetables and can also be processed for side

dishes.

c. Pekasap'm

It is a way of preserving meat or fish. The

durability of pekasap'm can reach a year. The

make pekasap'm, the meat is cut into small

pieces and given salt. After sitting for an hour,

add the rice or tempuya', then keep it in a tightly

closed place.

d. Gorih

The community knows Gorih as salted fish.

Dayak Tomun people in Lamandau are not only

use fish but also meat. Gorih is made by giving

fish or meat some salt and then drying it in the

hot sun until dry. This preservation process can

last ± 1 year.

e. Salai

Salai has the same meaning as smoked meat/

fish. The way to make it is quite easy. The meat/

fish is placed above stove where the firewood is

usually placed. In the smoking process, the

meat/ fish are not exposed to hot coals. Salai can

last for six months.

f. Pangag'ng

Pangag'ng has the same meaning as grilled.

Dayak Tomun people usually grill pork, beef,

chicken and fish. Pangag’ng usually last for

maximum in two days.

g. Kompuh

It is a preservation system. Fish or meat that

has been seasoned is put into bamboo. Then, it

is heated continuously over hot coals. Kompuh

can last for six months.

h. Joru'

Joru' is the preservation of chilies using tuak

water. The method of making is quite simple.

The cleaned chilies are put in a bottle and then

poured with tuak. Joru' will last for a year.

i. Wadi

Wadi is a way of preserving fish that can last

for a year. Wadi is made by cutting fish giving

salt. Then it is mixed with rice that has been

roasted and finely ground. After the dough is

evenly distributed, it is put into a tightly closed

bamboo or jar.

j. Rampang

It is a system of preserving cassava. Cassava

is cleaned and cut into small pieces. Next, it will

be dried under the sun. Once dry, it is ground

until smooth into flour. It can last up to a year

depending on storage.

The knowledge system of the Dayak Tomun

Lamandau community to preserve food is carried out

continuously. People will not lack of foodstuffs

because they already have sustainable food

ingredients.

Food Sustainability in Local Wisdom Perspective of the Indigenous People Dayak Tomun Lamandau

547

2) Knowledge of storing foodstuffs

Along with people in Eno Neontes Village,

Timor Tengah Selatan District-NTT and in

Bumi Pajo Village, Bima-NTB District

(Krisdyatmiko, 2012), the Dayak community,

especially the Dayak Tomun Lamandau

community, also recognize the rice granary

system based on local community knowledge.

The rice barn has a different name depending on

where the barn is located. Rice granaries for

indigenous peoples are used as a symbol of food

security and social status. The names of rice

barns in the local knowledge of the Dayak

Tomun Lamandau community are:

a. Adauwan is a rice storage area in the

middle of a field. Usually, the newly

harvested rice will be placed in

Adauwan first.

b. Rumhugkan/ Kerangkig'ng is a rice

storage area located near a house in a

field. After the community has

finished harvesting, the rice that has

been collected in Adauwan is

transported to Rumhugkan/

Kerangkig'ng.

c. Jurug'ng is the term for rice storage in

the village.

Even though it has a different name, the rice barn

has the function for storing food supplies such as

paddy, rice, corn and other foodstuffs.

3.4 Local Food Crisis in Food

Uniformity Era

The dependence of the Indonesian people on rice

consumption is the impact of government policies and

intervention both in rice production and distribution,

thus making rice the only staple food that has a

superior image and is a political commodity. If the

need for rice cannot be fulfilled, there is a concern

that it will disrupt national stability (Thenu, 2008).

The stigma that has been built has affected the

high consumption pattern of Indonesian people

towards rice, so that they have begun to abandon the

habit of consuming local foods such as sweet

potatoes, corn, taro etc. In fact, not a few have the

thought that if they consume local food, they are

considered tacky, outdated and considered poor. This

stigma makes people embarrassed to maintain diverse

local consumption patterns.

Data shows that in the 1980s the level of local

food consumption was higher than rice, but in the

1990s the level of consumption of rice was higher

than local food (Moniharapon et al., 2013). This

phenomenon is influenced by government policies

that are still biased towards rice in implementing food

sector policies which also exacerbate this condition.

The government is still focusing on lowland rice

cultivation patterns, even in areas that have difficulty

accessing water.

There are three parts of the food policy that are

considered quite biased: 1) the government considers

rice as the only source of food; 2). the rice that is

consumed must be from lowland rice field, even

though rice from unirrigated rice field also has great

potential; 3) lowland rice cultivation must be carried

out intensively (Akbar, 2018).

Indonesia is experiencing a very serious problem

related to food security for the survival of the

community. The factors that cause food problems in

Indonesia are quite high, namely: a) high land

conversion; b) uncontrolled population growth rate;

c) changing in people's consumption patterns

(Moniharapon et al., 2013). Adding to this thought,

there are also government policies that are still biased

so that the diversification program has failed to be

implemented until now.

The government's good intentions regarding food

diversification have been carried out since 1979. This

can be seen from the issuance of a policy on food

diversification as stipulated in Presidential

Instruction Number 20 of 1979. This was confirmed

in Law Number 7 of 1996 about food. In accordance

with the guidelines of the 1999-2004 GBHN, food

security is manifested in the diversity of resources,

institutions and local cultures. The targets of this

Food Diversification Program are (a) to increase the

supply of food to meet the needs of carbohydrates,

proteins, fats, vitamins and minerals; (b) to actualize

food pattern diversity that focuses on nutritional

values, cultural values and people's purchasing

power, (c) to coordinate food security, food safety,

and food supply (Thenu, 2008).

The only solution in solving this food security

problem is to switch from rice consumption to local

food consumption (Louhenapessy et al., 2010). In

addition, based on phenomena in the field, there are

several things that prevent Indonesia from actualizing

food security:

a. Habit to throw away food (at feasts and

holidays)

b. High level of land use change

c. Substandard agricultural technology

d. Poor food management

e. Biased policies about rice.

In his research, Warsilah also added that there are

several external coercive factors that made

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Indonesia's food security has not been actualized,

namely: (1). policy factors (rice self-sufficiency); (2).

economic factors (purchasing power and food

distribution); (3). environmental factors

(environmental changes); (4). harvesting and post-

harvesting technology factors that cause insufficient

food availability that affects shifts and changes in

people's habits related to staple food consumption.

Such conditions will have implications for the food

security of the population (Warsilah, 2013).

Based on the results of research and findings in

the field, the authors realize that talking about food

security is a multidimensional and very complex

problem because it includes social, political,

economic, cultural and environmental aspects.

4 CONCLUSIONS

The threat of food security in Indonesia is influenced

by many things, especially government policies that

are still biased towards rice and the government still

neglects local farmers. Placing local community

knowledge as the basis for food security is a strategy

that can be used to minimize the food crisis. This has

been proven by the indigenous Dayak Tomun

Lamandau, as they are survived from the food crisis

because of their strong knowledge of food processing.

The local knowledge of the Dayak Tomun Lamandau

indigenous people has been able to meet food needs

on domestic scale and contribute to food supply for

food security at the village level.

This knowledge is an asset in the process of

actualizing national food security. To achieve

national food security, the process of transferring

knowledge regarding local wisdom about food

security must be done. Besides, policies issued must

be more supportive for farmers and local wisdom in a

community. In addition, food policy must also have

an archipelago perspective and be based on

agroecological diversity because topographically,

ecologically and culturally, not all areas of Indonesia

are suitable for planting lowland rice.

ACKNOWLEDGEMENTS

The author would like to thank Mr. Artemon for

providing financial assistance and for accompanying

the author in the field as a language translator.

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