In various corners of the Indonesian archipelago, indigenous peoples carry out noble practices that are closely related to food security and nutrition. Food sovereignty is not just a concept, but rather a legacy of local values and wisdom that has become the foundation of life for indigenous communities. Even though they are often marginalized and receive minimal attention from the central government, indigenous peoples have proven the efficacy and sustainability of their traditional food systems.
The government's statement stating that Indonesian people generally experience poverty and stunting has turned a blind eye to the reality on the ground. Many regions in Indonesia face a dilemma, especially when they are forced to adopt food that is not their native commodity. This causes some people to be considered poor simply because they do not consume rice, the government's main food crop.
For example, in the Mollo indigenous community area, in South Central Timor, East Nusa Tenggara (NTT). Reporting from Project Multatuli's narrative report, in October 2021, a national media reported that South Central Timor was one of five districts in East Nusa Tenggara experiencing extreme poverty. This is news that feels far from what is actually happening on the ground.
Dicky Senda, the founder of Lakoat Kujawas, a social entrepreneurship community, which is active in archiving local food, natural wealth and arts and culture as the identity of the Mollo community, said that he and his friends in his neighborhood were being stripped of their identity systemically.
The standardization of modern life, such as eating rice and living in houses with stone walls, has made the Mollo indigenous people who live in traditional houses and get their food from native food commodities to be seen as poor and malnourished.
In fact, the Mollo indigenous people have abundant forest products, tubers and corn that grow abundantly to feed them. For the Mollo people, who are also called atoin meto—people from the dry land—these are all sources of carbohydrates that they have known for a long time. So they don't need to be afraid and embarrassed about their food commodities.
In the same Project Multatuli narrative report, Dicki explained that the food crisis that had befallen Mollo actually started with the uniformity of the contents of dinner plates; you have to eat rice, you have to be four healthy, five perfect.
People force themselves to buy rice, leaving food in their own yards. Thinking that what they have is unhealthy only makes them called 'poor'.
Even though their bodies are not used to absorbing nutrients from rice or imported ingredients. Stunting hit. And again, they were again labeled by the center, this time as malnourished. In order to meet the definition of prosperity, people are encouraged to migrate because what they have in their yard does not fall into the prosperous category. Deforestation is increasing, indigenous peoples are losing their rights to their customary land.
Indigenous peoples have a deep understanding of natural balance and the sustainability of local ecosystems. Their agricultural system does not just rely on one type of plant, but rather a combination of grains, fruit, vegetables and other protein sources that suit local natural conditions. This not only creates food diversity, but also shows wisdom in maintaining food security and nutrition.
What is experienced by the Mollo indigenous people is also experienced by the indigenous people in Mentawai. Estungkara's narrative report in the November 2023 edition explained that due to the uniformity of rice food over several decades, the Mentawai people have lost their food independence.
Instead of providing food security, the Mentawai community's lack of land and low accessibility to rice actually creates vulnerability for them. In fact, for centuries, sago as an endemic food has become a food tradition for the Mentawai people.
Without rice, this food succeeded in meeting carbohydrate needs and kept the Mentawai people away from famine. For every uma (clan) in Mentawai, the presence of sago is a symbol of a tribe's food security.
Because, one stalk of sago can support one uma for a whole month. Not only is it useful as an antidote to hunger, sago is interpreted by the Mentawai people as a cultural basis for the local Arat Sabulungan belief system.
For a long time, the Mentawai people have been the target of development program missions. The rice self-sufficiency program launched by the government to meet the country's food needs is also being explored.
This situation creates dependency among the Mentawai people on rice consumption. The paddy field printing program has caused people to lose their sago fields. Those who were previously able to meet their food needs are now threatened with food insecurity.
The main factor is that the price of rice is more expensive than sago. When a storm occurs, rice prices experience a significant spike on the island, making it less affordable for households.
The unsuitability of land for planting rice is also another factor. So the rice fields often fail. In addition, the government's negative labeling of the Mentawai people as a primitive, poor and malnourished group also contributed to the shift in their consumption patterns.
Many people view the process of making sago by trampling it with their feet as dirty. This situation makes the Mentawai people no longer confident about sticking to sago, so consuming rice has become a choice to be considered modern.
The two cases above show how important local food is recognized as a determinant of the sustainability of the welfare of indigenous communities. They have inherited knowledge about medicinal plants, local protein sources, and cooking methods that maintain nutritional value. In traditional communities, food is not just a daily necessity, but also a highly respected cultural identity.
Indigenous communities create food diversity that reflects adaptation to climate and environmental changes. By understanding natural cycles, they can manage food crops that are resistant to dry seasons or floods. This concept is clear proof that indigenous peoples not only survive, but also continue to provide maximum nutritional value to their children.
However, unfortunately, the government often measures poverty and stunting with parameters that do not include local food wealth and the wisdom of indigenous communities. These initiatives often force indigenous communities to adopt agricultural models that are incompatible with local natural and cultural characteristics. In this way, the view that they are poor and stunted becomes more inclined towards ignorance and lack of understanding.
The importance of respecting and involving indigenous communities in the planning and implementation of food security programs is becoming increasingly clear. They are not only actors in running a sustainable food system, but also local policy holders who can provide relevant and sustainable solutions. Exploring and understanding more deeply the local wisdom of indigenous communities can be the key to building food and nutrition security that is compatible with Indonesia's diversity.
