Amidst the rapid flow of modernization, the Kasepuhan Cibarani indigenous community in Banten still adheres to the philosophy of maintaining the balance of nature. Since generations, they have inherited a customary forest management system that is divided into three categories: Leweung Tutupan-Titipan (prohibited forest), Leweung Cawisan (reserve forest), and Leweung Garapan (production forest). This system reflects a deep understanding of the reciprocal relationship between humans and their ecosystem, a legacy of local wisdom that has been passed down from generation to generation.
However, behind the harmony they build with nature, another reality emerges that is actually the opposite. The river that divides the village is now filled with household waste. This paradox raises a fundamental question: are indigenous people always the ideal guardians of the environment? Or are there other dynamics that make their daily practices contradict the traditional values they uphold?
Based on Campbell's research (2011), the ecological practices of indigenous peoples are often based on the concept of sacredness. They view nature as a sacred entity whose balance must be maintained. This is also in line with Dicky Sofjan's opinion (2011) who emphasized that traditional rituals and local knowledge play a major role in environmental care.
However, in the last two years, the management of customary forests in Kasepuhan Cibarani has stagnated. Since the change of village head (Jaro), the customary system that has regulated forest utilization has become unorganized. There are indications of misuse of funds by certain individuals, which has caused forest management to rely solely on mutual cooperation without adequate administration. This uncertainty is detrimental to the social and ecological balance that has been maintained with great difficulty.
On the other hand, this condition also reflects Latour's (2005) view of the hybridity between human and environmental interests. When social and political aspects no longer support traditional systems, ecological imbalance becomes inevitable. This can be seen from the practice of dumping waste into rivers, an irony amidst efforts to preserve forests.
The phenomenon of dumping waste into the river in Kasepuhan Cibarani is not just a matter of individual behavior, but reflects a gap in the environmental management system. Olot Suarta, one of the traditional leaders, said that there was once an offer of a waste bank project, but the program failed due to the lack of land for management. In fact, the ecological awareness of the community is actually quite high, it's just that without adequate infrastructure support, they don't have a better alternative.
Lack of socialization about waste management by stakeholders also worsens the situation. Communities that have been accustomed to a traditional lifestyle do not have sufficient access to modern environmental education. This is in line with Sofjan's analysis (2011) which highlights the importance of new rituals and education in forming sustainable ecological awareness. If left without a concrete solution, this practice can be a serious threat to the river ecosystem and the balance of nature as a whole.
While indigenous peoples have long relied on religion and tradition to protect the environment, modern realities show that this approach alone is no longer enough. Integration of local wisdom with science and technology-based interventions is needed to create more sustainable solutions.
A hybrid approach that combines traditional knowledge with simple technology can be the key to solving this problem. One innovation that can be implemented is the development of community-based waste banks by utilizing simple and affordable waste management technology. In addition, there needs to be a more intensive socialization program on waste management, involving all stakeholders, including traditional institutions and village governments.
The concept of “place” proposed by Campbell (2011) is also relevant in this context. Ecological solutions must be based on local needs and consider the cultural values of local communities. In this way, the resulting changes are not only technical, but also accepted and practiced sustainably by indigenous communities.
Kasepuhan Cibarani has great potential to become an ideal model in maintaining the balance of nature, as long as they are able to adapt to the challenges of the times. True ecological awareness must involve cultural transformation that includes spiritual, social, and technological aspects. By prioritizing cross-sector collaboration, indigenous peoples can not only maintain their identity as guardians of nature, but also prove that they are able to adapt in maintaining the environment for future generations.
This change is not just an individual responsibility, but a collective obligation involving all elements of society. If successful, Kasepuhan Cibarani will not only become a role model in environmental conservation, but also an inspiration for other communities in facing ecological challenges in the modern era.
As Latour emphasizes, change requires dynamic adaptation that involves humans, technology, and the environment simultaneously. Now is the time for the Kasepuhan Cibarani to return to their traditional philosophy—but with a more relevant and sustainable approach for the future.
