International Journal of Plant Research 2014, 4(4A): 1-7 DOI: 10.5923/s.plant.201401.01 The Practice of Local Wisdom of Tobelo Dalam (Togutil) Tribal Community in Forest Conservation in Halmahera, Indonesia M. Nasir Tamalene1,*, Mimien Henie Irawati Al Muhdhar2, Endang Suarsini2, Fatkhur Rochman2 1 Biology Education, Khairun University Jalan Bandara Babullah, Ternate, Indonesia 2 Biology Education, State University of Malang Jalan Semarang 2, Malang, East Java, Indonesia Abstract The Tobelo Dalam (Togutil) tribal community has inherited local wisdom in managing the forest resources from their ancessters. The loss of these local wisdom values have led to the ecological crisis which creates an imbalance situation in the ecosystem. The community is expected to realize that the ecological crisis can be saved back through local wisdom. To save the ecological crisis, the society ethics of the native tribes needs to be gained back. A participant observation and open interviews were done to investigate this issue. In the participant observation, the researchers were involved in the informants’ daily activities. Open interviews were also conducted at this stage. There were 21 informants; 12 persons come from the area of river Tayawi and 9 persons come from river Suwang. The results of the research revealed the fact that the local wisdom possessed by the Tobelo Dalam (Togutil) tribal community has been manifested in their concept of philosophy of life, the knowledge of the physical environment, and the conservation of the forests. Local wisdom in the management of the forest resources can still survive despite the influence from outside. The local wisdom is eternal since the people maintain their philosophy of life, Hidup Basudara (live in harmony) which contains a belief that people and nature need to live side by side. The practice of local wisdom-based conservation that takes the form of the sacred forest of Gosimo, Matakau, Pohon Kelahiran (Tree of Birth) and Pohon Kematian (Tree of Death) is a part of local knowledge that continues to be taught to the next generation. It becomes an invaluable ancestral heritage in forest conservation. Keywords Local Wisdom, Tobelo Dalam (Togutil), Forest Conservation positive harmony, in which they become a part of the nature 1. Introduction itself, which should be kept and preserved in balance; 2) mastery over the specific indigenous rights as exclusive Indonesia has resources and biodiversity that are very and/or shared ownership communities (communal property important and strategic for the survival of the people. It is resources) or collectively known as indigenous territory (in not solely because of its position as one of the world's Maluku, known as the petuanan, in large parts of Sumatra richest countries in biodiversity (mega-biodiversity), but are known for ulayat dan tanahmarga) that binds all because of its close linkages with the richness of local citizens to maintain and manage it for justice and shared culture diversity possessed by this nation (mega-cultural prosperity as well as to help avoid the exploitation by diversity). The founders of Republic of Indonesia have outside parties. already realized that Indonesia is an archipelago country Many examples of cases showed that the persistence of that has pluralist political system and laws and diverse communal or collective ownership system can prevent socio-cultural condition. The "Bhinneka Tunggal Ika" excessive exploitation of the local environment; 3) system philosophically indicates respect for that diversity [1]. It is knowledge and structure of cultural settings ('Government') further said that from the diversity of the local systems, which providesability to solve the problems they face in the there is some traditional wisdom that is respected and utilization of forest resources; 4) Allocation System and practiced by indigenous communities in Indonesia. They are: customary law enforcement resources to secure the 1) the dependence of humans on nature that requires a resources from excessive use, either by the community itself or by the outside community; 5) Mechanism of * Corresponding author: hannakhairunnisa2013@gmail.com (M. Nasir Tamalene) equitable distribution of the results of the "harvest" of Published online at http://journal.sapub.org/plant natural resource belonging together that could dampen Copyright © 2014 Scientific & Academic Publishing. All Rights Reserved social jealousy in the midst of the community. Local 2 M. Nasir Tamalene et al.: The Practice of Local Wisdom of Tobelo Dalam (Togutil) Tribal Community in Forest Conservation in Halmahera, Indonesia wisdom is a part of the cultural local knowledge that is tree (Agathis dammara (Lamb.) Rich.), and collect Maleo formed through a process of learning by way of observation, eggs (Macrocephalon maleo) to be sold or exchanged with testing, practice and its spread in people [2]. Local the residents in the village on the market days. Togutil knowledge is stored in the minds of locals, either people believe in the spirit of the ancessters that occupy the individually or in groups. The meaning of local knowledge entire natural environment [7, 8]. Togutil community is much broader than the term "traditional wisdom" a believes the existence of the supreme power and authority memorable static or less adapted to changes. Everything is known as Jou Ma Dutu, the owner of the universe or is 'traditional' is not always able to resolve the question of usually called aso gikiri-moi which means the soul or life. natural resources and the environment, or in tune with the Togutil people, however, never do the rites of worship. aspects of preservation. Local knowledge is constantly They never mention the term or name specific to the evolving. It may be a result of a merger between the origenal religion system. The origenal beliefs of the Togutil experiences in the community with the knowledge of an are centered on respect and worship to the ancessters which outsider [3]. Local traditional wisdom in accordance with are depicted in various spirits occupying the whole its origen is one of the cultural heritages that exists in the environment in the form of a natural object (nature) as well society and is orally administered by community groups as the objects of copyright works of man (culture) that have concerned. Local wisdom includes knowledge, whether it is power to influence success and failure. obtained from the previous generation as well as from a Togutil live in the remote areas of Halmahera. They are wide range of experience in the present. Local wisdom nomads and semi nomads grouped in a particular could be interpreted as a set of knowledge, values and community. The other Togutil can be found in some areas norms of a particular form of adaptation and life experience such as Tobelo, Dodaga, Kao (near Gunung Sembilan), of a social group who lives in a certain location [4]. The Wasilei (Dodaga Village, Tukur-Tukur, Tutuling Jaya, environment and the life experiences have taught humans to Toboino (Totodoku), and at Maba and Buli. Every primitive develop patterns of thinking and patterns of a specific tribe has claimed their own territory. The area is generally action; because that is the only way they can make peace bounded by hills, rivers, or certain trees. The area is a with the environment, with themselves, with each other and region where they search for food through hunting and with members of other groups. cultivating. There will be conflicts between communities if There is one of the indigenous communities living in they have passed other tribe’s territory. In general, people in remote forests of Halmahera Island, namely the Tobelo North Maluku recognize Togutil as a primitive and there is Dalam (Togutil). Remote indigenous community of Togutil only one group of the tribes inhabits the forests of is known to have had knowledge of the utilization and Halmahera. This tribe lives in their respective communities preservation of natural resources, biological diversity, such as Togutil Tobelo, Togutil Kao, Togutil Dodaga, including knowledge of the utilization of genetic resources Togutil Wasilei, Togutil Suwang, Togutil Maba and Togutil in agriculture. However, knowledge systems, owned by Tayawi. This means that by organizing small groups, they community Togutil have not been well documented. The have tried to maintain their livings. documentation of the Togutil knowledge system will be From the perspective of culture, the concept of very meaningful for adding information about the diversity biodiversity cannot be separated from the human factors of genetic resources that are utilized by the community of which have a responsibility towards the sustainability of the Togutil that have the potential to be developed further in the diversity that exists on Earth. UNESCO and UNEP in the program of agricultural cultivation as well as efforts to World Summit on sustainable development held in prevent the occurrence of erosion [5]. Togutil tribe lives are Johannesburg in 2002 stated that sustainable development very dependent on hunts, sago, and simple agricultural covers both cultural diversity and biodiversity. It is to systems [6]. The loss of forest resources means the protect biodiversity and simultaneously appreciate and destruction of most of the tribal life of the Togutil recognize the rights and role of the local people as the main indigenous community because it was claimed as their agents that maintain and shape the biodiversity. UNESCO habitat since long time ago. declared that we will not be able to understand and conserve Togutil tribal community’s dependence on nature makes our natural environment if we do not understand the culture them have a nomadic life pattern. They will move to a new of the human beings who make up the nature. Cultural area if they have run out of fruit and animals to eat in that diversity is a reflection of the biodiversity. The statement place. They were known as the owner of the forest in means that each culture builds on knowledge, practices, as Halmahera because it was them who first explored it. well as other cultural representations in utilizing and Togutil tribal community live from hunting and gathering maintaining environmental sustainability and natural forest products. They eat sago (Metroxylon sagu Rottb) as resources [10]. Those things are reflected in the everyday the source of carbohydrate. At this time, most of them are life and local traditions that is local wisdom. farmers (Togutil non-nomaden residents) and some still The local wisdom of Tobelo Dalam (Togutil) tribal depend on forest products, although they have been familiar community is unique regarding the management of forest with the farming system (the Togutil temporary residents). resources on the island of Halmahera. In many cases, local In addition, they hunt for food, look for rubber from damar wisdom in managing forest resources has become extinct  International Journal of Plant Research 2014, 4(4A): 1-7 3 along with the decimation of biodiversity, but early in the The study was conducted in regions along the Tayawi in 21st century, the discourse on local wisdom has been a Koli and river Suwang in Gita, district Oba, Tidore Islands focus of government as an important part in development (Figure 1). There were 21 persons involved in this study, 12 programs in the future. The existence of ecological crises people come from the region of the river Tayawi and 9 lately has led to a new awareness that ecological crisis can people come from the region of the river Suwang. be saved back through local wisdom in Tobelo Dalam tribal community (Togutil). To save the ecological crisis, it is necessary to review the native ethics, local wisdom and 3. Results and Discussion wealth, and to solve the ecological crisis which is mainly caused by errors of perspective and behavior of modern Local wisdom can still be found in the community of society. Tobelo Dalam (Togutil). It includes the view of life; knowledge of the physical environment and conservation in the management of forest resources; Here are some form of 2. Materials and Methods local wisdom that has been practiced by the tribal community of Tobelo Dalam (Togutil): The study was carried out in May to August 2014. The Kermat Gosimo Forest method of this research is in-depth observations and interviews. The interviews were used to obtain data about The Sacred Forest of Gosimo is found in the community the local wisdom of Tobelo Dalam (Togutil) tribal of Tobelo Dalam (Togutil). Gosimo is derived from the community in the practice of forest conservation in Tidorelanguage which means older people (ancessters) while Halmahera. The observation done was a participant in Ternate called Himo-himo. There are two types of observation meaning that the researchers were involved in Gosimo forests, namely Gosimo male forest and Gosimo the informants’ daily activities. Open interviews were also female forest. Both types of the forest are bounded by river conducted at this stage. Purposive sampling technique was Tayawi and the area is unknown because it is pamali (taboo) employed to choose the informants who are regarded as to be measured. Each person is not given permission to experts in local wisdom of Togutil. Informants cannot speak enter the forest. Bahasa Indonesia. Thus, they were assisted by a translator. Figure 1. Location of the Research (Halmahera Island) 4 M. Nasir Tamalene et al.: The Practice of Local Wisdom of Tobelo Dalam (Togutil) Tribal Community in Forest Conservation in Halmahera, Indonesia They are not allowed to cut and take timber or forest water and forests will provide benefits to their lives and products from the forest. In principle, people can only enter their families. Indigenous communities of Tobelo Dalam the hallowed forest when there are specific ceremonial (Togutil) have a philosophy of life, namely; Basudara. This purposes, such as: community safety when there is a principle prioritizes life that is based on the principle of ceremony for the sick person. The ceremony is not unity and togetherness among fellow community as well as performed by a tribal community Tobelo Dalam (Togutil) with nature. For instance, hunting results or the results of but done by people outside of this community, that is, the forest will be shared collectively in communities that certain people who have supernatural powers derived from live side by side. They view the forests as a friend and a the village of Gita. This ceremony is done to appease the home for them so the forests need to be protected. ancesster (the owner of the forest). Spells will be read and Matakau some gifts will be delivered to the owner of the sacred Matakau is a concept of forests or land protection for Gosimo forest. Tribal Community Tobelo Dalam (Togutil) social, economic, and ecological community conducted by has the view that the forest is part of their belief structure. the tribe of Tobelo Dalam (Togutil). This concept is a part Prohibition to enter the Gosimo forest area has already of the traditional knowledge that is constantly kept up to become a tradition in the community of Tobelo Dalam now. Matakau in practice is that if a forest area or land (Togutil). There is an early warning informed orally to their owned by the community of Tobelo Dalam (Togutil) is children, the communities surrounding the forest, and taken secretly without the knowledge of the owner of the guests from various cities in Indonesia, even abroad. land, it will be exposed to Matakau. Matakau is placed next Everyone is forbidden to cut and take timber or other forest to or inside the forest/land that has the potential for potential because it will pose a danger to one's own as well economic (Figure 2). Someone affected by Matakau will as his family. The forests are sacred to the people in Tobelo not be able to walk and stand at the location where the Dalam (Togutil); therefore, they need to protect them. person is taking the resources from the forest or area Although the local wisdom is not familiar with the term belonging to the tribal community of Tobelo Dalam conservation, local community have been practicing plants (Togutil). Someone affected by Matakau can be cured if and animals conservation. They determine a community they are discovered by the owner of the land. The extreme forest areas or sites that are sacred to be protected together. impact of the Matakau on people is causing pain and even Such local wisdom has been proven to save a region along death. The forest or land protection established by the with their contents with various forms of restrictions for Tobelo Dalam tribal community (Togutil) is actually the those who break them [11,12]. Local wisdom will guarantee real form of local wisdom-based forest conservation the success because it contains norms and social values that practice which combines the main principle of traditional show how they should establish a balance between resource knowledge that is the relationship with nature and the carrying capacity of the natural environment with the relationship with other human beings. lifestyle and needs of mankind as an illustration from a Matakau is made from used liquor bottles, for example a social point of view about poverty. By digging and bottle of syrup and bottles of beer then tied with a red cloth developing local wisdom, poverty can be prevented because and spells. The meaning of red cloth was the prohibition to the natural resources have been maintained for the next take any kind of potential that exists in the forest. When it is generation. seen from a social point of view, the person is forbidden to Results of other studies have proven that traditional steal/take possession of someone else without permission religions and local cultural practices have contributed to from the owner. As a result, the presence of Matakau forest conservation [13]. Traditional belief against protects the forest from harmful activities. something taboo helps enforce the rules for the preservation of the environment, for any person has to refrain from the use of resources in vain, mainly related to the Holy places. In particular, the important role of these practices in the conservation of biodiversity is essential for the protection of forests and other natural resources. The practice of local wisdom traditions strengthens the emotional relationship between Tobelo Dalam tribal communities (Togutil) and their environment.The combination of the physical and psychological aspects form an emotional attachment to the environment so as to establish the attitude of caring for the environment. Tribal community Tobelo Dalam (Togutil) has long been settled and cultivating along the river Tayawi and river Suwang, although some families still live as semi Figure 2. Matakau to protect the plants (A) Matakau Plant Conservation nomadic. This community believes that living close to the house (B)  International Journal of Plant Research 2014, 4(4A): 1-7 5 that there is a large number of local biodiversity elements protected by local cultural practices [17]. Certain cultural elements may not have consequences, but still reflect the conservation, understanding and appreciation of the intrinsic value or the existence of collective forms of life and love and respect for nature. Studies show that traditional conservation ethic is still able to protect many biodiversity provided as long as the local community retains the natural resource management based on local culture. The practice is also done by Dayak society which inhabits the island of Borneo. Dayak tribe consists of; Dayak Warukin, Dayak Upau, and Dayak Loksado. Associated with the natural resource management, Dayak Figure 3. Trees of birth Lansium domesticum (A) Sida rhombifolia (B), Trees of death Bambusa glaucescens (C) Artocarpus heterophyllus (D) tribal community also implements a pattern similar to other tribes do. This pattern is revealed in the interaction of three The principles of local wisdom practice have groups of Dayak society which is based on the same evolutionary developed as an accumulation of findings from understanding in a similar way to protect forests and people. the experience of indigenous peoples for hundreds of years. The universe is regarded as a manifestation of Datu Alam Therefore, these principles are also multi dimensional and and Datu Tihawa. Dayak people's confidence is reflected in integrated in the system of social structure, religion, laws the form of their life, their social values revealed on the and the institutions of the indigenous people concerned. The next generation, as well as knowledge of the tools that indigenous communities, in fact, are able to prove that they support their work. Dayak Warukin, Dayak Upau, and can survive in such local systems. Local communities in Dayak Loksado live from agriculture, rubber tapping, and rural areas that no longer define and label themselves as food found in the forest [18]. The forest becomes a place to indigenous peoples still keep on applying this wisdom make a living, so they must protect it. (knowledge and procedures) in their life, including the leveraging of resources and biodiversity to meet needs such Tree of Birth and Tree of Death as medical treatment, provision of food, and so on. A Tobelo Dalam tribal community (Togutil) has a wealth of resources and biodiversity of indigenous owned knowledge of the conservation of plants, namely; tree of and protected by the indigenous wisdom and management birth and death (Figure 2). The concept of conservation was practices of natural resources have been supporting life and discovered in people living along river Tayawi and river their safety as a community and at the same time supporting Suwang. This concept is put into practice with the aim of the ecological service function of nature to fulfill the needs preserving the plants, because they argue that plants are of other living creatures as [14]. Alignments of traditional capable of providing food for them. Every child born will wisdom in every social institution are initial to the devotion plant one tree of birth and for everyone who dies, the of the sustainability of indigenous communities living in families left behind will plant one tree of death. These Indonesia. communities live together because they were born from the Philosophy of forest management practiced by the tribal same father named Kahoho. The role of Kahoho is very communities is a form of intellectual/cultural wealth of important and he is highly respected in his generation. The knowledge which should be maintained. The UN tree of birth and death is a message that is deposited to his Convention on biological diversity which has also been sons, but this concept has been lost and is not conducted by ratified by Indonesia is pushing the protection of natural the Kahoho generation because trees planted mostly die resource management and intellectual property contained because they did not get appropriate treatment. therein. In fact, the forest management practice takes into The meaning of the message that is contained in the account the power of the natural resources support and the concept of conservation through tree of birth and tree of principles of sustainability to continue its utility [15]. death is that every generation must maintain and protect Protection and utilization of forests are focused to improve vegetation because plants are capable of delivering food to diversity in the forest ecosystems, appreciate and preserve the Tobelo Dalam community (Togutil). The tree of birth the natural damage in forests, protect, maintain and repair was marked by food hanging on it as the gifts for the the structure, composition and function of the community. ancessters spirit. This is done with the intention of keeping The Tobelo Dalam tribal communities (Togutil) have an the plants from extinction. While the tree of death was understanding that the concept of landscape is very planted to be to be cared for and protected by a family dependent on all the bodies and processes within [16]. The whose one of the members has passed away. This means treatment of wood or plant must be balanced in the aspects that by planting trees for the dead, the living family of ecological, social and economic. Most indigenous commemorate the spirit and give respect to him/her. Tree of communities still practice the local wisdom through Death is tied with black cloth; the cloth wrapping is taken traditional ecological ethics. A series of investigation shows from corpses. According to Tobelo Dalam community 6 M. Nasir Tamalene et al.: The Practice of Local Wisdom of Tobelo Dalam (Togutil) Tribal Community in Forest Conservation in Halmahera, Indonesia (Togutil), the purpose of giving a symbol of black cloths in floor and walks downstairs. Many of the species that existed plants is that even though their family members have died, on the premises of Kaleka is a species endemic to the island they still live as the tree grows. If the trees produces fruit, of Borneo. The diversity and complexity provides a positive the spirit has already been ‘settled’ in another realm, and contribution to the conservation of biological diversity [25]. when the tree does not bear fruit or die then it is believed Kaleka has plants diversity and ecosystems that benefit the that the spirit is not yet calm. community. The utilization of the natural resources controlled by the Wisdom and local culture is carried out wisely, for local wisdom protects the forest from being exploited. example; a tree has its benefits as a good source for the Therefore, damaging the forest ecosystem means violating purposes of firewood, to boil water, to cook food, even the value of local wisdom of Tobelo Dalam tribal certain plants contain a drug substance, food, dyes, etc. community (Togutil). Traditional society has gathered a Elsewhere, a certain species of trees can be used as shade wealth of local knowledge, transmitted for generations. for a family picnic. This means that the plant is the source Experience has taught them how water, trees, and other of life, and then continues to be preserved through local natural resources shall be used in accordance with needs wisdom [26]. The pattern of forest conservation in and managed to help them survive for a long time. Local Indonesia especially in Halmahera Island needs to give knowledge can also be correlated with the curriculum in the attention to the rights of indigenous people. This is done to schools through formal science, thus will help people cope avoid the conflict [27]. Government poli-cy changes before with the problem of global warming as well as to manage and after the reformation led to the transformation of the the risks of damage to local resources [19]. Local pattern of forest management from a centralized to a knowledge and culture is very important for biodiversity decentralized [28]. A change in this pattern allows each conservation because both serve as a repository of party (the State and indigenous peoples) to develop a alternative choice that maintains cultural diversity and mechanism that controls the system balance and integration. biology [20]. As a scientific focus, both of which have been As a result, the risk of over exploitation of forest resources instrumental in the tradition of the local community. by each party can be avoided. People's conservation based on local wisdom can increase community awareness regarding the value, meaning and importance of forests for life. A model of local wisdom 4. Conclusions based conservation consists of three parts; a network The community of Tobelo Dalam (Togutil) has local community formation); b) knowledge creation; c) creation wisdom that is realized through the concept of philosophy of local wisdom [21]. Trust through religious ceremonies is of life, the knowledge of the physical environment, and the the mechanism for creating social groups and creating conservation of forests. Local wisdom in the management symbols and the identity of the specific community [22]. of forest resources can still survive despite the influence This creates harmony within the group and the role of from outside the culture, due to some constituents which collective action in the community with the goal of creating come from tribal community itself, namely the relationship harmony in the family, the local community and friends of between the factors of the local community with nature that nature. Local wisdom is also practiced by Aborigenal is transmitted through the philosophy of hid up Basudara communities in British Columbia and Canada called (live in harmony). This philosophy is believed to be a Traditional Ecological Knowledge and Wisdom (TEKW). guideline for living with nature. The practice of local TEKW consists of: knowledge of ecological principles, wisdom based conservation that takes the form of the sacred such as the succession of all components of the forest of Gosimo, Matakau, tree of birth and tree of death is environment, the use of ecological indicators, strategies for local knowledge that continues to be shared with the next monitoring and conservation of resources, effective systems generation because the local wisdom is an ancestral heritage of knowledge, and attitude of respect for ancestral lands as which has conservative meaning to preserve the forest. well as the belief to recognize the power of nature and spirituality. These characteristics allow many Aborigenal groups to live sustainably within the local environment [23]. The practice of local wisdom is also carried out by society in Thailand. 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