Traditional forests are not just expanses of green trees and fertile land, but centers of culture and identity, where all rites and traditions originate. The presence of customary forests is vital for indigenous communities, not only as a source of livelihood, but also as guardians of the continuity of local wisdom that has been passed down from generation to generation.
For indigenous people, the forest is a place where history and legend merge into one. Every tree, river and rock has its own story and meaning that is strongly tied to their lives. Customary forests provide food, traditional medicines and raw materials for various daily needs, which cannot be replaced by modern resources. Apart from that, customary forests also act as protectors of local ecosystems, maintaining natural balance and extraordinary biodiversity.
However, the function of customary forests goes beyond ecological and economic aspects. This forest is a spiritual and social space that binds indigenous peoples in harmony with nature. Within customary forests, religious and traditional ceremonies are carried out, strengthening community ties and honoring ancestors. Indigenous forests are a mirror of their collective identity, reflecting a way of life that is in harmony with nature and respects the cycles of life.
A tree produces about 1.2 kg of oxygen per day and one person needs 0.5 kg of oxygen per day to breathe. That way, one single mature tree can support the lives of two people. On March 21 2012, the UN declared World Forest Day as a day to share the vision and mission of forestry and its relationship to climate change throughout the world as well as strategies that must be implemented. Apart from that, establishing World Forest Day is also an effort to build public awareness about the importance of forests as life support.
Recently, the existence of traditional forests has faced serious threats. One of them is the case of the customary forest in Boven Digul Papua covering an area of 36 thousand hectares or more than half the area of DKI Jakarta, which will be gone. The presence of PT Indo Asiana Lestari, which will build oil palm plantations, has received protests from many groups, especially the Awyu tribal community.
How could it not be, forests for the Awyu tribal community are 'personal accounts'. The forest is a living space that fulfills the needs of the Awyu people from generation to generation. Not only that, the existence of palm oil companies will damage the natural environment around where you live. Not only will forests be affected, but the biodiversity within them will also be lost. Swamps, unspoiled rivers, are the main source of water for the life of the Awyu tribe.
A report from the Multatuli project, June 5 2024, explained that Hendrikus Woro, Chairman of the Woro Clan of the Awyu Tribe from Boven Digoel, had challenged the environmental permit at the Jayapura PTUN. His lawsuit was rejected. He then appealed to the High State Administrative Court in Manado, which was also rejected.
Hendrikus also explained that the area is a lowland rainforest that is still intact. Residents live entirely from natural products. They generally fish, hunt, gather sago, and look for gaharu. Selling agarwood is the only source of money.
Sekar Banjaran Aji, Greenpace forest campaigner, said that women are also the most affected if the forest as their living space is lost. The relationship between traditional women and the forest is very close. Forests are mothers and providers of everything, from sources of food, water, medicine, to culture. Naturally, women need clean water to fulfill their lives, such as during childbirth or menstruation.
The importance of forests for indigenous communities in Papua is also felt by indigenous communities in Mentawai. On the remote islands of Mentawai, there is a figure who is the guardian of the cultural heritage and health of the local community: sikerei. They are traditional healers who have primary responsibility in healing the sick and leading their clan.
Sikerei's role covers various aspects, from treating illnesses with herbal concoctions to leading sacred traditional ceremonies. Their existence is highly respected and is considered to be the guardian of harmony between humans, nature and the spiritual world.
In the treatment process, Sikerei uses various types of medicine that come from nature, especially the Mentawai forest. Each type of disease requires different medicines, for example medicines for mothers giving birth are different from medicines for internal diseases or children. These medicinal ingredients are taken from leaves and roots found in the forest. Knowledge about these medicines was passed down from generation to generation from the previous Sikerei to their successors. However, taking this medicine cannot be done haphazardly, because there are certain rituals and rules that must be followed so that the medicine is effective.
However, there are several obstacles that Sikerei is currently facing, namely, the decreasing number of forests due to the conversion of land to agriculture or residential areas. This makes it difficult for Sikerei to search for specific medicinal ingredients which can only be found in the forest. For example, to cure pregnant women, Sikerei needs special leaves which can only be found in the forest. If these ingredients are incomplete, then the medicine made will not be effective.
Apart from being a source of life, traditional forests are a place for recognition of traditional women themselves. Indigenous women have in-depth knowledge about how to maintain soil fertility and maintain the balance of the agricultural ecosystem. They also have knowledge about sustainable management of natural resources.
This knowledge includes traditional ways of utilizing natural resources. Such as forests, rivers and agricultural land without destroying or overexploiting them. Indigenous women's traditional knowledge is not only related to technical aspects, but also reflects social and spiritual wisdom. Indigenous women often have a central role in maintaining social harmony in their communities.
One of them is the Toro community, which is the indigenous Kulawi tribe or usually called the Toro Traditional Community. They have institutions, and traditional institutions are very strong. The Toro Indigenous Community has a long history with its environment. Until it has its own system for utilizing natural resources, especially internalizing the role of women as holders of cultural authority.
For generations, they have used the forest as a source of livelihood. Their need for food is met by using the forest for gardening (pobonea), planting rice (pae), corn (galigoa), rica (mariha) and vegetables (uta-uta). They are also prohibited from using pesticides in farming.
Rukmini Paata Toheke, Toro traditional women's leader, said that Toro traditional women are also the main spearhead in carrying out documentation to determine their traditional territory. So, when indigenous women are not involved in managing natural resources, the results will not be in accordance with what the community wants.
From the results of the case study above, it is important for all of us to realize how essential the existence of customary forests is for indigenous peoples and efforts to preserve them. Maintaining customary forests is maintaining the life, culture and identity of the indigenous people themselves.
Customary forests do not only belong to indigenous communities, but are also part of the nation's wealth which we must protect together for a sustainable and just future. By protecting customary forests, we not only conserve nature, but also respect and protect our culture and valuable ancestral heritage.
