PAMALI, BAJO’S LOCAL WISDOM IN THE CONSERVATION OF MARINE RESOURCES
PAMALI, BAJO’S LOCAL WISDOM IN THE CONSERVATION OF MARINE
RESOURCES
La
Ode Ali Basri1, I Wayan Mudana2, Wa Ode Sitti Habsah3,
Akhmad Marhadi3
Abdul
Rahman3, Erni4, Faika Burhan1, La Janu3,
La Ode Topo Jers3
1
Department of Historical Science, Faculty of Cultural Science of, Universitas
Halu Oleo Kendari.
2 Sociology, Faculty of Law and Social Sciences,
Universitas Pendidikan Ganesa Singa Raja.
3 Department
of Antropology, Faculty of Cultural Science
of Universitas Halu oleo Kendari.
4 Department
of Oral Tradition, Faculty of Cultural Science of Universitas Halu Oleo
Kendari.
Correspondent: La Ode Ali Basri, Department of Historical
Science Faculty of Cultural Science of
Universitas Halu Oleo Kendari, Southeast Sulawesi, Indonesia, Tlp:
081341797344, E-mail: basri.uho74@gmail.com
Abstract
The
purpose of this study is to examine and analyze the tradition of pamali
(taboo/tobo) as one of local wisdom of Bajo tribe in the conservation
of marine resources. This research was conducted in Bungin Permai Village,
South Konawe District, Southeast Sulawesi. Data collection techniques were conducted
through in-depth interviews, involved observations, document studies and
focused discussions. Data analysis is done through data reduction, data
presentation and conclusion. The results show that pamali or abstinence is one
of local wisdom of Bajo tribe in the conservation of marine resources born from
their life experiences in interacting with the sea, with the same (Bajo tribe)
and bagai (people outside Bajo tribe), and their relationship with Mbo (God)
the ruler of the sea. Pamali arranges matters relating to the survival of
ecosystems and marine biota, such as pamali of catching fish or collecting
seafood around the coral reefs, in pasi and pamali of catching marine animals
seen as the embodiment of Mbo. Pamali also deals with the safety of individuals
and Bajo society generally, because the Bajo tribe believes
in pamali as karma law, if it is violated will befall the person who violates
it or its family and its offspring anytime and anywhere. The understanding of
pamali gave birth to the concept of self-conscious behavior in the management
of marine resources called empe diri
(empat diri) that is Self-Awareness, Self-Endurance, Self-Conception and
Self-Confidence.
Keywords: local wisdom, pamali, conservation of marine resources, and Bajo tribe.
1. Preliminary
The Bajo tribe has different
names, namely in West Indonesia as the Sea people or Sea tribe. In the eastern
part of Indonesia, these groups are called Bajo, Bajau, or Sama-Bajo, while in
some Asian countries such as Malaysia, the Philippines calls Bajau. Kazufumi
and Lapian (1997) refer to Bajo as Sea Tribe with high mobility rate, living in
coastal areas or above sea waters with livelihood activities as traditional
fishermen. Although the Bajo tribe has different names, but from the aspect of
cultural characteristics, this ethnic is a group of coastal communities or
maritime culture. Its maritime characteristics can be identified primarily in
their model of environmental management of settlements over marine waters,
livelihoods as traditional fishermen, knowledge systems, technology, economic
systems and social organization of the Bajo tribe centered on the utilization
of marine and coastal resources.
The
characteristics of Bajo tribe, clearly implicit in the local wisdom that
embodied in their cosmology that "Mbo kita ne lino baka isi-isina, kita
neje manusiana mamikker iyya batingga kole'ta mangelola iyya" (God has
given this world to all its
contents to humans, so we have to think and manage it well and wisely). The
Bajo tribe interprets the sea
as life. The sea is a garden
as well as their yard. They believe that their ancestors came from the sea,
live in the sea, and as Mbombongana lao (ruler of the sea) who can provide sustenance,
goodness, health, and protect people from disaster. In the view of the Bajo
tribe, this philosophy implies that the Bajo People will never experience
hunger or poverty because the seas are infinite with all the potential and
wealth of resources in it is the source of life.
The
study of Bajo people and their local wisdom has been done by several
researchers, such as Saat (2003) stated that the Bajo tribe in Malaysia, the
Philippines and Indonesia is relatively the same that is always viewed as a
tribe or society that builds its civilization base on the sea or coastal, with
a low degree of civilization when compared to other tribes. Saat and Mansur
(2016) also conducted a study of issues in diaspora of Sama Dilaut and its consequences in Sabah Malaysia. The results
show that although the Bajo or Sama-Bajau has adopted the culture of urban society, it is still categorized as
the Sama Dilaut group. Meanwhile,
Ismail et al (2015) study shows that Bajo people are maritime communities
living in coastal areas.
In
the Indonesian context, the study of Bajo People was done by Saidi (2001) that
the Bajo people interpret the sea stretching unlimitedly on the surface of the
earth, as a space to engage in activity, as well as space to perform the
process of inheritance of values to the next generation. The findings are
reinforced by Bahtiar and Basri (2011) that the Bajo people view the ocean as a
source of life, which plays an important role in their economy.
Another
study was also conducted by Basri (2010) which shows that the Bajo People have
a potent set of local cultures as a catalyst for the empowerment of the Bajo
community, and has a set of traditional knowledge in eco-friendly fishing such
as rompoh, pempeso and bhala. Meanwhile, Suryanegara et al (2015) stated that
the Bajo people have local wisdom in managing marine resources held firm by the
people. They have a rule in terms of fishing, one of which they always choose a
fish that is mature. Similarly to the findings of Baskara and Astuti (2011),
that Bajo People are known as sea tribes because they live in the sea, and the
sea is their primary source of life. According to Bajo People, the sea should
not be damaged because it is their brother, so in the view of the Bajo that the
sea will take care of them.
Meanwhile,
Indrawasih and Antariksa (2003) study results show that Bajo people have local
wisdom to preserve their environment, such as corals, mangroves and other
marine resources. The wood they grab from the branches that have dried, because
they realize mangrove is the main of resources. They will soon stop exploiting
resources in certain areas and move to other places if they feel the resources
are getting wild and diminishing, thus allowing resources to multiply. In line
with these findings, Bahtiar (2012) states that the Bajo people have local
wisdom in the conservation of marine resources called ongko, namely the
arrangement of place or location of fishing based on the habit of a person or
group of people. With this system the Bajo people not mutually seize the catch
location. While Artanto (2017) states that the Bajo people have local wisdom in
the preservation of coastal and sea called bapongka, which is a group of sea
fishing activities for several weeks or monthly by using a traditional boat called
leppa or sopek. According to Artanto (2017) bapongka is one model of conserving
the marine environment in a
sustainable
manner. All the results clarify that the Bajo people have a set of local wisdom
utilized in conserving marine resources, one of which is the Bajo people of
Pamali who settled in Bungin Village of South Konawe, Southeast Sulawesi.
2. Research Methods
This research was conducted in Bungin
Village of South Konawe Regency, Southeast Sulawesi, Indonesia which was held
for three months. The main informants in this study were traditional elders,
youth leaders, and ordinary citizens determined purposively. Data collection
techniques were conducted through: (1) observations involved in aspects of
local wisdom of Bajo people related to marine and coastal resource management,
(2) in-depth interviews to Bajo figures, religious leaders, traditional
leaders, youth leaders and other Bajo people about ideas, experiences,
knowledge of informants about various matters related to local wisdom, Bajo
tribe's activities, and their relationship with the outside world, (3)
conducting document studies, especially documents related to Bajo culture.
Data analysis was done descriptively-qualitatively,
through four steps, namely (1) arranging the units of all data collected from
the interview, observation, literature study and focus group discussion divided
one by one, collected according to its class, then done data reduction in order
to eliminate irrelevant data, create abstractions and arrange data units; (2)
categorize data so that the process of categorization and data grouping can be
better; (3) arranging relationships between categories, comparing one with
other data, and interpreting the meaning of each relationship data; and (4)
provide interpretation and relationships between categories of data that have
been grouped so that can be found meaning and conclusion. In the research data
collection activities, used several tools such as data cards and interview
guides. The data cards are used for recording, categorizing, and classifying
data, while interview guides are used as referrers during interviews. Another
tool used is a photo camera or video camera to record observations and
recorders to record the results of the interview.
3.
Result and Discussion
The Bajo people pay attention seriously
to the marine environment, because the ocean is the pulse of their economy. The
sea is seen as a source of life and livelihood of Bajo people, who play a role
in helping to improve their economic level. The sea as a place to earn a living
is seen as a sacred place, so it should not be arbitrary. Therefore, Bajo
people conserve marine resources through customary rules of pamali and environmental
care actions such as planting mangroves in coastal areas. The Bajo ancestors
appreciate it in the expression of philosophy "kadampaannu kampo
maiga-iga, pugai allou mabunda ana'umputa ". (Love the marine environment
for the future of our children and grandchildren). The expression is a
reflection of the high sense of belonging Bajo people to the sea, so they
always maintain and preserve the precious source of life.
In
running the sea activities there are also some restrictions or pamali that must
be considered and not be violated. Pamali is related to the survival of
ecosystems and marine biota, and there is also related to the safety of
individuals and Bajo society in general. The prohibiton relating to the
survival of ecosystems and marine biota, such as not catching fish or taking
other marine products on corals, in pasi (sandy ground in the sea in the form
of delta) because these places are believed to be the residence of Mbo, God
Ruler of the sea. Prohibition of catching marine animals that are considered to
be the embodiment of Mbo, such as octopus fish, bawal fish, kulintang, kunyu
boe (a kind of turtle), mermaid like dolphins and sharks. The existence of a
ban on catching the sea animals, in addition to being regarded as sea-like
incarnation animals, there are also marine animals such as bawal fish, which
according to the Bajo people that the fish in the past have merit to save their
ancestors when having an accident at sea. Therefore, the Bajo people regard the
animal as a human friend.
Therefore, Bajo people in Bungin also
develop equipment systems that pay attention to coral reef conservation, namely
by making a pempeso fish traps or other marine animals made from woven bamboo
or rattan. Pempeso is usually dissolved in the seabed near the reef or around
the reef called the fish house as well as Mbo house. However, the Pempeso
system does not damage the coral reef, because the Bajo people put it by
considering the safety aspect of the pempeso when lifted from the seabed. In
one part of the pempeso is usually stored stone or iron to facilitate sinking
in the seabed. Pempeso is also tied with a long rope and moored in a boat or
tree and then stored for a few hours or also left overnight and drawn the next
day. In addition, the Bajo people also use rompoh
(rumpon) made from bamboo and coconut leaves. The Bamboo is formed to resemble
a raft, on the bottom and sides of rompoh hung coconut leaves, so the fish
gathered in that place. The Bajo people put up a net around the rompoh. Besides
rompoh, the Bajo people also use bhalla
(traditional cage) to catch fish.
According
to the traditional view of the Bajo people this arresting technique is seen as
not disturbing the convenience of Mbo as the provider of sustenance and the sea
guard. For that, the Bajo people always maintain the attitude and actions that
can cause Mbo wrath to them. One of the implementation is that they are
strongly believes with
pamali. The Bajo people believe that they should not damage the pamali place or
violated the pamali. If they do it, they will get punishment or curse from Mbo,
a serious illness or death, drown in the sea, strangled, and so on.
In a story it is told that in Bungin
village there was once a Bajo man who still gagga (strong and healthy) died at
the time of ngarua (catching fish during the day) with nubba (by whipping water
with a stick or paddle). When the man was beating water with a stick, he
suddenly fell from his boat. According to the society, the young matai (died)
killed by the spirits for violating pamali. He was too hard to hit the water
with a stick and did
not recognize the stench around the rock where he caught fish.
The Bajo people never investigate the
cause of a person's death, especially when someone dies while catching a fish.
For the Bajo people, it is clearly a sign of the spirit's actions and a warning
to others. According to the Bajo people one's death is an act of Satan, but if Sama is not violated pamali will get protection from Mbo. For Bajo
people is a real and absolute reality. The people who make mistakes or do not
obey pamali will be punished, both in quick and long time. If the karma or
punishment does not occur directly to the person concerned, then the karma or
punishment will befall to the family, children, grandchildren or its
derivatives. Therefore, the Bajo People must apply humanist in managing the
marine resources that exist around them.
The doctrine to apply humanist to fellow
creatures, poured in the form of pamali about the prohibition of killing pigs
or deer who come down in the sea. In the Bajo People conception, Mbo has a good
relationship with the landlord, so they must refrain from killing pigs, deer or
other land animals that descend into the sea. Because according to them may be
the animal is the embodiment of Mbo ma on land (landlord). This view, in line
with the results of Zacot (2008) study indicating that the Bajo people not only
have pamali in the sea but also have some taboos related to life on land.
According to Zakot, the pamali is inherently influential with the life of the
Bajo people as a whole.
The concept of pamali in Bajo society if analyzed scientifically is actually loaded with meaning. These
places are places that can support the sustainability and balance of marine
ecology and the future of mankind. Similarly, marine animals in traditional
thought of Bajo people are Mbo's incarnation animals so become pamali, is a
marine species protected by the state. Gaaras (coral reef) is one of the places
which the Bajo belief that Mbo lives in that place, and every place in Mbo has
many fish and other types of marine life, because Mbo is the owner. The Bajo
people should not catch fish in this place and not destroy it, because it can
get wrath from Mbo.
The Bajo's
view of coral reef function or in Bajo society is called garas has a very close
coherence with the study of marine science that coral reef is a marine resource
that is very useful for the benefit of mankind. In coral reef marine science
has the following functions (1) as coastal protection, as well as retaining the
waves in order to avoid abrasion in the shore and reduce erosion; (2) coral
reefs can reduce the impact of global warming; (3) to support the life of
various types of living things that exist in the vicinity. Coral reefs provide
shelter, feeding, and breeding for a variety of marine biota, as a gathering
place for fish and marine organisms, because coral reefs own and store food
needed by fish and other marine organisms; (4) as biodiversity; areas that have
many coral reefs also have many marine organisms; (5) a lime deposition
reservoir containing carbon; (6) coral reefs also function to reduce the carbon
released into the atmosphere so as to reduce the impact of ozone damage and
global warming; (7) as a tourist attraction, (https://alamendah.org/accessed on
August 19, 2017).
Understanding and interpreting the
functions of pamali in Bajo society, it can be said that Bajo tribe actually
long before the discovery of conventional conservation ideas (modern), Bajo
society have conservation ideas based on their local culture. Pamali culture is
very adhered by the Bajo people is a form of high concern for the
sustainability of the marine environment, especially the environment around the
coral reef as a buffer underwater ecosystems. In addition, the habit of Bajo
people to plant tongke (mangrove) is
one form of mitigasi tactic, in the form of hurricanes or large waves.
According to the Bajo people, if around their village there are mangroves, then
the wind will not directly hit their house, but will first be blocked by
mangrove trees, so that the wind power can be reduced. Thus they will be spared
from the wind like tornado.
The Bajo local
wisdom in marine conservation
is strengthening
the findings of Taena et al (2016) and Basri et al (2017). According to Taena
et al (2016) states that local wisdom can be found in any community in the
world, while Basri et al (2017) states that each community group has its own
traditional culture and local wisdom that characterizes the uniqueness of the
community. The Bajo local wisdom is embodied in a system of religious beliefs
and emotional bonds in their transcendental relationship with Mbo Ma Dilao's
power, conception and expression of life and the nature of life, purpose,
orientation, knowledge and the framework of their interpretation of the sea
world, cultured sea (Basri, et al, 2011).
Understanding and appreciation of Pamali
gave birth to the concept of self-conscious behavior in the management of
marine resources called self empe (empat-diri) namely, tahan diri
(self-endurance), ngatonang diri (self-awareness), angga' diri
(self-conception), and matappa diri (self-confidence). Self-endurance, contain
meaning in seeking or trying not to be greedy, can not justify any means,
furthermore to damage the marine environment. The sea must always be preserved
and nurtured, as the primary source of life, for the future of their children
and grandchildren. Bajo people believe that they are the chosen people who have
been destined to inhabit and guard the sea. They regard themselves as
descendants of the God of the sea, who are entitled to design and determine
their own course of life
at the sea. Therefore they can not be separated by the sea. The
sea belongs to those who have been awarded by God to be managed by the Bajo people.
Self-awareness
means that the source of sustenance is Mbo (God of the Sea), then in searching
should not solely rely on the luck factor, but must be followed by a prayer to
Mbo God of the sea ruler. Bajo people realize that their ability in trying is
so limited that the final result is entirely back to Mbo. For that, all forms
of pamali that might make Mbo wrath to them are
always avoided. Even to attract the sympathetic of Mbo to always bless them in
searching or working at sea, since the making and use of new boats and at every
time go to the sea is always preceded by ceremonies and rituals, one of which
is the ritual mangujuiyya leppa (boat blessing) and maduai loa (respect for the
sea). According to the Bajo People, the wisdom of ceremony is to get bless from
Mbo for a new boat. Thus, between the boat and sea can unite and many get
sustenance, the boat is durable or not quickly damaged and protected from
danger. For the
boat owners will get
a lot of seafood so that never
suffer from lack of food or poverty.
Self-conception implies that the Bajo are the chosen
people who have been destined by God to inhabit the sea. They are proud to call
themselves as sea people and they group themselves into sama (the group of Bajo people) and bagai (foreigners or people outside Bajo). They believe that they
are descendants of the God of the Sea, who are entitled to determine and design
the direction of life at sea. Nothing can separate them with the sea except
death. Bajo people have naturally united themselves with marine life in harmony
with their natural resources and become part of the sea in all its aspects. The
Bajo people recognize the sea as knowing themselves, love it, wrestle deep into
it and blend with their true life. They feel the serenity and peace in the
cradle of the waves of the sea.
Self-confidence
means that in seeking or trying they believe in the abilities they possess.
Individual ability and collective awareness are the capital that can build and
develop their economies. Nothing bagai will pay attention to their lives,
except the fellow Bajos. They must live out of their own efforts and their
group. Individually, the average Bajo is a diligent worker tirelessly, so whatever
they do is always completed, regardless of time. The Bajo people have personality that is
able to utilize the potential of natural resources in the surrounding as a tool
that can fulfill the needs of his life. The various crafts as a mirror how high
knowledge and skills they have is one form of their creativity results. In
collective life, the spirit of "kebajoan"
seems so strong. They always work together to help each other to relieve the
burden of life with the principles of situlu-tulu (helping each other), sikaada
(mutual acceptance), and sippatappa (mutual trust).
Observing
the knowledge of Bajo people in the management of marine resources as described
above then linked with the Bajo's traditional
view that the ocean is an endless resources, it seems that their conception is not
entirely wrong, not even at all. Because, the Bajo people have a set of rules
that conceptualized pamali that they always obey. Indonesia has a coastline of
approximately 100,000 km, is the second longest beach line in the world after
Canada with the world's most complete biodiversity (http://www.antaranews.com, accessed 19/9/2017), if managed wisely
with using environmentally friendly technology as exemplified by the ancestors of
the Bajo people, of course the marine resources will be preserved
sustainability and will be functional for human life.
4. Conclusion
Pamali
is a banned which is always upheld by the Bajo people in carrying out the sea
activities because it is believed to be true, if violated will bring mudharat (badness) for those who do not
heed it. In the life of Bajo, pamali serves as a controller for individuals and
society collectively in order not to be bad behaviour, not to do acts that
damage the environment, not to do acts that violate Mbo's command, not violate
ethics norms. Pamali arranges matters relating to the survival of ecosystems
and marine biota, such as pamali catching fish or harvesting seafood around the
coral reefs, in pasi, and catching
marine animals that are seen as the embodiment of Mbo. Pamali also deals with
the safety of individuals and Bajo society in general, because the Bajo people
believe in pamali as karma law, if it is violated its karma will happen to
those who violate it or its family and offspring anytime and anywhere.
Understanding of pamali gave birth to the concept of self-conscious behavior in the
management of marine resources called the empe
diri (empat diri) that is
Self-Awareness, Self-Defense, Self-Conception and Self-Confidence.
Self-Awareness contains
meaning of Bajo people realize that they have many weaknesses so that always
rely on Mbo. Self-Defense means not to allow any strategy to use marine
resources. Self-Conception means Bajo people are proud to be sea people, while
Self-Confidence contains the meaning of Bajo People believe in the
socio-cultural system, the original knowledge and skill system that they have
as the main capital in navigating life at sea.
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