Lawan Perampasan Tanah dan Ruang Hidup Rakyat!

“Reforma Agraria, Pembaruan Desa dan Keadilan Ekologis Jalan Indonesia Berkeadilan Sosial“

Pernyataan Sikap: Sekretariat Bersama Pemulihan Hak Hak Rakyat Indonesia


Kami dari “Sekretariat Bersama Pemulihan Hak-Hak Rakyat Indonesia”, aliansi dari organisasi Petani, Buruh, Masyarakat Adat, Perempuan, Pemuda Mahasiswa, Perangkat Pemerintahan Desa, dan NGO.

Hari ini, Kamis 12 Januari 2012 melakukan aksi serentak di Ibu kota Negara DKI Jakarta dan 27 Provinsi di wilayah Sumatera, Jawa, Kalimantan, Sulawesi, Bali NusaTenggara, Maluku dan 4 wilayah di luar negeri.

Hari ini, kami menyatakan Perlawanan dan Membentuk Aliansi Gerakan Perlawanan Terhadap Perampasan Tanah-Tanah Rakyat yang difasilitasi oleh rezim SBY-Boediono di seluruh Indonesia.

Kami Berpandangan:

Bahwa masalah utama agraria (tanah, air, dan kekayaan alam) di Indonesia adalah konsentrasi kepemilikan, penguasaan dan pengusahaan sumber-sumber agraria baik tanah, hutan, tambang dan perairan di tangan segelintir orang dan korporasi besar, di tengah puluhan juta rakyat bertanah sempit bahkan tak bertanah. Ironisnya, ditengah ketimpangan tersebut, perampasan tanah-tanah rakyat masih terus terjadi.

Perampasan tanah tersebut terjadi karena persekongkolan jahat antara Pemerintah, DPR-RI dan Korporasi. Mereka menggunakan kekuasaannya untuk mengesahkan berbagai Undang-Undang seperti: UU No.25/2007 Tentang Penanaman Modal, UU No.41/1999 Tentang Kehutanan, UU 18/2004 Tentang Perkebunan, UU No.7/2004 Tentang Sumber Daya Air, UU No. 27/2007 Tentang Pengelolaan Wilayah Pesisir dan Pulau-Pulau Kecil, UU No. 4/2009 Mineral dan Batubara, dan yang terbaru pengesahan UU Pengadaan Tanah Untuk Pembangunan.

Keseluruhan perundang-undangan tersebut sesungguhnya telah melegalkan perampasan hak-hak rakyat atas tanah, hutan, tambang, wilayah tangkap nelayan, wilayah kelola masyarakat adat dan desa, kesemuanya hanya untuk kepentingan para pemodal.

Perampasan tanah berjalan dengan mudah dikarenakan pemerintah pusat dan daerah serta korporasi tidak segan-segan mengerahkan aparat kepolisian dan pam swakarsa untuk membunuh, menembak, menangkap dan bentuk-bentuk kekerasan lainnya jika ada rakyat yang berani menolak dan melawan perampasan tanah.

Kasus yang terjadi di Mesuji dan Bima adalah bukti bahwa Polri tidak segan-segan membunuh rakyat yang menolak perampasan tanah. Hal ini terjadi karena Kepolisian Republik Indonesia (Polri) secara jelas dan terbuka telah menjadi aparat bayaran perusahaan perkebunan, pertambangan, dan kehutanan. Kasus PT.Freeport dan Mesuji Sumatera Selatan membuktikan bagaimana polisi telah menjadi aparat bayaran tersebut.

Cara-cara yang dilakukan oleh pemerintahan SBY-Boediono dalam melakukan perampasan tanah dengan menggunakan perangkat kekerasan negara, mulai dari pembuatan undang-undang yang tidak demokratis hingga pengerahan institusi TNI/polri untuk melayani kepentingan modal asing dan domestik sesungguhnya adalah sama dan sebangun dengan cara-cara Rezim Fasis Orde Baru.

Kami menilai bahwa perampasan hak-hak rakyat atas tanah, hutan, tambang, wilayah tangkap nelayan, wilayah kelola masyarakat adat dan desa yang terjadi sekarang ini adalah bentuk nyata dari perampasan kedaulatan rakyat.

Bagi Kami Kaum Tani, Nelayan, Masyarakat Adat, dan Perempuan, perampasan tersebut telah membuat kami kehilangan tanah yang menjadi sumber keberlanjutan kehidupan.



Bagi Kami Kaum Buruh, perampasan tanah dan kemiskinan petani pedesaan adalah sumber malapetaka politik upah murah dan sistem kerja outsourcing yang menindas kaum buruh selama ini. Sebab politik upah murah dan system kerja *out sourcing* ini bersandar pada banyaknya pengangguran yang berasal dari proses perampasan tanah. Lebih jauh, perampasan tanah di pedesaan adalah sumber buruh migran yang dijual murah oleh pemerintah keluar negeri tanpa perlindungan.

Melihat kenyataan tersebut, kami berkesimpulan: Bahwa dasar atau fondasi utama dari pelaksanaan sistem ekonomi neoliberal yang tengah dijalankan oleh SBY Boediono adalah Perampasan Tanah atau Kekayaan Alam yang dijalankan dengan cara-cara kekerasan.

Kami berkeyakinan bahwa untuk memulihkan hak-hak rakyat Indonesia yang dirampas tersebut harus segera dilaksanakan Pembaruan Agraria, Pembaruan Desa demi Keadilan Ekologis.

Pembaruan Agraria adalah penataan ulang atau restrukturisasi pemilikan, penguasaan, dan penggunaan sumber-sumber agraria, untuk kepentingan petani, buruh tani, perempuan dan golongan ekonomi lemah pada umumnya seperti

terangkum dalam UUPA 1960 pasal 6,7,9,10,11,12,13,14,15,17. Pembaruan Agraria adalah mengutamakan petani, penggarap, nelayan tradisional, perempuan dan masyarakat golongan ekonomi lemah lainnya untuk mengelola tanah, hutan dan perairan sebagai dasar menuju kesejahteraan dan kedaulatan nasional.

Pembaruan Desa adalah pemulihan kembali hak dan wewenang di Desa atau nama lain yang sejenis, yang telah dilumpuhkan dan diseragamkan oleh kekuasaan nasional sejak masa Orba melalui UU No.7/1979 tentang Pemerintahan Desa.

Penyeragaman tersebut telah menghilangkan pranata asli masyarakat pedesaan yang merupakan kekayaan “Bhineka Tunggal Ika” yang tak ternilai harganya.

Pembaruan Desa adalah pemulihan hak dan wewenang desa dalam mengatur sumber-sumber agraria di desa dengan cara memberikan wewenang desa dalam mengelola kekayaan sumber-sumber agraria untuk rakyat, memberikan keadilan anggaran dari APBN, menumbuhkan Badan Usaha Bersama Milik Desa untuk mempercepat pembangunan ekonomi pedesaan.

Bingkai utama dari pelaksanaan Pembaruan Agraria dan Pembaruan Desa adalah menuju Keadilan Ekologis. Dengan demikian, keseluruhan pemulihan hak-hak agraria rakyat, pemulihan desa adalah untuk memulihkan Indonesia dari kerusakan ekologis akibat pembangunan ekonomi neoliberal selama ini.

Melalui Aksi ini, kami Sekretariat Bersama Pemulihan Hak-Hak Rakyat menyerukan: Kepada seluruh rakyat Indonesia yang terhimpun dalam organisasi-organisasi gerakan untuk merebut dan menduduki kembali tanah-tanah yang telah dirampas oleh pemerintah dan pengusaha. Kami mengajak seluruh rakyat Indonesia untuk membentuk organisasi-organisasi perlawanan terhadap segala bentuk perampasan tanah.

Kami juga mengajak kepada para cendikiawan, budayawan, agamawan, professional agar mengutuk keras dan melawan segala bentuk pelanggaran HAM berat yang dilakukan secara sistematis oleh pemerintah dalam melakukan perampasan tanah.

Untuk itu, Kami Sekretariat Bersama Pemulihan Hak-Hak Rakyat Indonesia menuntut":

Menghentikan Segala Bentuk Perampasan Tanah Rakyat dan Mengembalikan Tanah-Tanah Rakyat yang Dirampas.

Laksanakan Pembaruan Agraria Sejati sesuai dengan Konsitusi 1945 dan UUPA 1960

Tarik TNI/Polri dari konflik Agraria, membebaskan para pejuang rakyat yang ditahan dalam melawan perampasan tanah.

Melakukan Audit Legal dan Sosial Ekonomi terhadap segala Hak Guna Usaha (HGU) Perkebunan, Hak Guna Bangunan (HGB), SK Hutan Tanaman Industri (HTI) dan Hak Pengusahaan Hutan (HPH), Izin Usaha Pertambangan (IUP) baik kepada Swasta dan BUMN yang telah diberikan dan segera mencabutnya untuk kepentingan rakyat.

Membubarkan Perhutani dan memberikan hak yang lebih luas kepada rakyat, penduduk desa, masyarakat adat dalam mengelola Hutan.

Pengelolaan sumber-sumber alam yang sebesar-besarnya bagi kemakmuran rakyat dengan mensegerakan UU PA-PSDA sesuai amanat TAP MPR No IX/2001 tentang Pembaruan Agraria dan Pengelolaan Sumber Daya Alam.

Penegakan Hak Asasi Petani dengan cara mengesahkan RUU Perlindungan Hak Asasi Petani dan RUU Kedaulatan Pangan sesuai tuntutan rakyat tani.

Penegakan Hak Masyarakat Adat melalui Pengesahan RUU Pengakuan dan Perlindungan Hak Masyarakat Adat

Pemulihan Hak dan Wewenang Desa dengan segera menyusun RUU Desa yang bertujuan memulihkan hak dan wewenang desa atau nama lain yang sejenis dalam bidang ekonomi, politik hukum dan budaya.

Penegakan Hak Asasi Buruh dengan Menghentikan Politik Upah Murah dan Sistem Kerja Kontrak, Out Sourcing dan membangun Industrialisasi Nasional. Bentuk Undang-undang yang menjamin hak-hak Buruh Migran Indonesia dan Keluarganya

Penegakan Hak Asasi Nelayan Tradisional melalui perlindungan wilayah tangkap nelayan tradisional dengan mengesahkan RUU Perlindungan Nelayan, Menghentikan kebijakan impor ikan dan privatisasi perairan pesisir dan pulau-pulau kecil.

Pencabutan sejumlah UU yang telah mengakibatkan perampasan tanah yaitu : UU No.25/2007 Penanaman Modal, UU 41/1999 Kehutanan, UU 18/2004 Perkebunan, UU 7/2004 Sumber Daya Air, UU 27/2007 Pengelolaan Wilayah Pesisir dan Pulau-Pulau Kecil, UU 4/2009 Minerba, dan UU Pengadaan Tanah Untuk Pembangunan.





Demikian Pernyataan Sikap ini


Koordinator Umum Aksi:
*Agustiana / 085223207500*







Juru Bicara Sekber:

*1. **Henry Saragih 0811655668*
*2. **Idham Arsyad 081218833127*
*3. **Rahmat Ajiguna 081288734944*
*4. **Berry N Furqon 08125110979*
*5. **Abdon Nababan 0811111365***







Sekretariat Sekber:

WALHI: Jl. Tegalparang Utara 14, Mampang-Jakarta Selatan 12790 | T/F +6221 79193363/7941673

Anggota Sekber

*Serikat Petani Indonesia (SPI), Aliansi Gerakan Reforma Agraria (AGRA), Serikat Petani Pasundan (SPP), Konsorsium Pembaharuan Agraria (KPA), Persatuan Pergerakan Petani Indonesia (P3I), Serikat Petani Kelapa Sawit (SPKS), Asosiasi Tani Nusantara (ASTANU), Serikat Nelayan Indonesia (SNI), Badan Perjuangan Rakyat Penunggu Indonesia (BPRPI), Aliansi Masyarakat Adat Nusantara (AMAN), Serikat Hijau Indonesia (SHI), Petani Mandiri, Paguyuban Petani Hutan Jawa (PPHJ), Serikat Petani Merdeka (Setam- Cilacap), Rumah Tani Indonesia (RTI), Aliansi Petani Indonesia (API), Serikat Pekerja Tekstil Buana Groups (SPTBG), Sawit Watch, Koalisi Rakyat Untuk Keadilan Perikanan (KIARA), Konsorsium Pendukung Sistem Hutan Kerakyatan (KpSHK), HuMA, RACA, Greenpeace, Jaringan Advokasi Tambang (JATAM), Pusaka Indonesia, Bina Desa, Institute Hijau Indonesia, JKPP, Yayasan Lembaga Bantuan Hukum Indonesia (YLBHI), LBH Jakarta, KONTRAS, IMPARSIAL, IHCS, ELSAM, IGJ, Parade Nusantara, Koalisi Anti Utang (KAU), Petisi 28, ANBTI, REPDEM, LIMA, Forum Pemuda NTT Penggerak Keadilan dan Perdamaian (Formada NTT), Front Mahasiswa Nasional (FMN), PB Himpunan Mahasiswa Islam (HMI), Serikat Mahasiswa Indonesia (SMI), Front Perjuangan Pemuda Indonesia (FPPI) Pergerakan Mahasiswa Islam Indonesia (PMII), Liga Mahasiswa Nasional Untuk Demokrasi (LMND), Perhimpunan Mahasiswa Katolik Republik Indonesia (PMKRI),Front Aksi Mahasiswa (FAM Indonesia), LSADI, SRMI, Persatuan Perjuangan Indonesia (PPI), Liga Pemuda Bekasi (LPB), Gabungan Serikat Buruh Independent (GSBI), Konfederasi Serikat Buruh Indonesia (KASBI), Federasi Perjuangan Buruh Jabodetabek (FPBJ), Konfederasi Serikat Buruh Sejahtera Indonesia (KSBSI-Tangerang), Asosiasi Tenaga Kerja Indonesia (ATKI), , KPO-PRP, Konfederasi Pergerakan Rakyat Indonesia (PERGERAKAN), Serikat Buruh Migran Indonesia (SBMI), Komite Serikat Nasional (KSN), INDIES, SBTPI, Gesburi, Serikat Pekerja Kereta Api Jabodetabek (SPKAJ), GMPI, SBTNI, Punk Jaya, PPMI,Perempuan Mahardika, SPTBG, Wahana Lingkungan Hidup Indonesia (WALHI), **Konferderasi Serikat Nasional (KSN), Indonesian Corruption Watch (ICW)

Posted under real circumstance, source will be published and will not claimed as its own writing

It's Hard, But Had To Be Done

Memulai adalah kata yang sederhana, memulai lagi juga merupakan kata yang tidak sulit. Namun yang tersulit adalah melakukannya.

Sudah 2 tahun ku tempati rumah ini, entah berapa detik kenangan tersimpan didalamnya. Rumah yang penuh rasa. Sebuah SMS membangunkanku dari mimpi itu, mimpi yang sebenarnya sudah pupus dan bahkan berubah menjadi sebuah mimpi yang buruk. Kadang mimpi itu masih datang. yang berbeda adalah, bagaimana bila terbangun dari mimpi itu.

Kini, mimpi itu hanya sebuah mimpi. memang bisa membuatku tersenyum, sedih, terluka, tertawa, marah, dan semua asa dan rasa bercampur didalamnya.

Langkah ini tak ingin terhenti, dan yang pasti tak boleh terhenti. Karena ketika sebuah pintu tertutup, aku hanya percaya ada pintu lain yang terbuka untukku. Dan kini, lagi-lagi aku harus dihadapkan kepada sebuah kata "starting over", "reset", "restart", atau memulai kembali.

Ada mimpi baru, ada harapan baru yang menyertainya, ada semangat baru, dan yang terpenting adalah... ada sebuah bentuk kehidupan baru.... entah itu sebuah evolusi, revolusi atau bahkan reformasi.... atau metamorfosis? ah, terlalu banyak pertanyaan menghinggapi pikiranku

Aku cuma berharap, untuk sesuatu yang lebih baik, entah apapun bentuknya, entah bagaimana menjalaninya.... I just do, and i'll try to do it the best i could

That's the most difficult part. It's Hard, But had to be done.
It's me.... only me... against the world

Posted under real circumstance, source will be published and will not claimed as its own writing

Dede Yusuf Punguti Sampah Ciliwung

BOGOR, KOMPAS.com — Wakil Gubernur Jawa Barat Dede Yusuf memimpin aksi kebersihan dengan memunguti sampah di Sungai Ciliwung, yang melintas di Kelurahan Kedunghalang, Kecamatan Tanah Sareal, Kota Bogor, Sabtu (5/2/2011). Menurut Dede, memunguti sampah merupakan aktivitas menyenangkan.

Berdasarkan siaran pers yang dikeluarkan Humas Pemerintah Kota Bogor, Dede turun ke Sungai Ciliwung didampingi antara lain Asisten Administrasi Kemasyarakatan dan Pembangunan Edgar Suratman, Asisten Tata Praja Ade Syarif Hidayat, Lurah Kedung Halang H Yudha, serta Camat Bogor Utara Bambang Budianto.

Dede, berbaur dengan puluhan anggota pramuka, aktivis Kuring, dan Komunitas Peduli Ciliwung (KPC), bersama memunguti sampah-sampah yang menyumbat dan hanyut di Sungai Ciliwung. Aktivitas tersebut berlangsung selama dua jam dan berhasil menyusuri 500 meter sungai itu.

Dede mengatakan, aksi ini dimaksudkan untuk memberikan pemahaman sekaligus mengajak masyarakat agar tidak membuang sampah ke sungai. "Karena apa pun yang dilakukan dan sebesar apa pun anggaran yang dikeluarkan, tetapi kalau di hulu masyarakatnya tidak peduli dan membuang sampah ke sungai, kita akan selalu kesulitan," kata Dede.

Konsep yang digagas KPC dan Greeneration itu, menurut Dede, sangat baik untuk mengajak partisipasi masyarakat, lurah, dan kepala desa dengan membuat perlombaan mulung sampah (memungut sampah) di sungai. "Kegiatan memungut sampah bukan hanya pekerjaan pemulung, tetapi juga aktivitas yang menyenangkan," ujarnya.

Sejauh ini, kata Dede, kegiatan yang dilakukan KPC di Kota Bogor adalah menyediakan piala bergilir lomba memungut sampah di Sungai Ciliwung. "Kami berharap kegiatan serupa juga bisa dilaksanakan di sungai-sungai lain di Jawa Barat," kata Dede.

Dede menyampaikan apresiasi kepada KPC dan Greeneration yang telah menggagas aksi kebersihan Sungai Ciliwung. Sungai Ciliwung merupakan salah satu sungai yang kondisinya paling parah dan masuk kategori kualitas cemar berat.

Mengenai pemulihan daerah aliran sungai (DAS), Dede mengatakan, Pemerintah Provinsi Jawa Barat sudah mengeluarkan peraturan gubernur untuk memantau, mengawasi, dan melindungi DAS, yakni DAS Ciliwung, Citarum, Citanduy, Cimanuk, dan Cisadane. Hal ini, menurut dia, menjadi tugas kabupaten/kota untuk menjaga DAS-DAS di wilayahnya.

Seusai melakukan aksi kebersihan Sungai Ciliwung, Dede menanam pohon penghijauan di tepi Sungai Ciliwung. Sebelumnya Dede menyerahkan secara simbolis 100 pohon nyamplung, beringin, dan bambu untuk 10 kelurahan di Kota Bogor, khususnya kelurahan yang dilewati Sungai Ciliwung, yakni Kelurahan Katulampa, Baranangsiang, Sukasari, Babakan Pasar, Sempur, Bantarjati, Kedunghalang, dan Sukaresmi.

source: "http://regional.kompas.com/read/2011/02/05/18211027/Dede.Yusuf.Punguti.Sampah.Ciliwung"

Posted under real circumstance, source will be published and will not claimed as its own writing

SELAMATKAN HUTAN GAMBUT RIAU

KOALISI ANTI PENGHANCURAN HUTAN RIAU (KAPHuR)
Bersama
PRD, STN, STR, JMGR

_________________________________________________

PERNYATAAN SIKAP BERSAMA

CABUT IZIN HTI PT RAPP, SELAMATKAN HUTAN GAMBUT RIAU


Salah satu permasalahan yang menyebabkan terjadinya penghancuran hutan di Sumatera khusunya di Provinsi Riau, adalah keberadaan pabrik bubur kertas dan kertas (pulp dan paper). Industri yang mengandalkan bahan baku dari kayu ini, pada kenyataannya, mempunyai potensi serta konstribusi besar dari "kerangka sistematis” penghancuran hutan alam.
Sudah menjadi rahasia umum bahwa industri pulp dan paper untuk mencukupi kapasitas industri mereka adalah dengan cara membabat kayu dari hutan alam. Pernyataan bahwa pasokan industri akan dicukupi dari hutan tanaman industri yang mereka kelola, faktanya hanya omong kosong belaka. Ini dikarenakan pabrik pulp dan paper selalu membangun kapasitas industri melebihi kapasitas pasokan hutan tanaman industri mereka, dapat dijadikan contoh adalah PT Riau Andalan Pulp & Paper (PT RAPP) yang wilayah operasinya berada di Riau dan Sumatera Utara
Dalam upaya mendapatkan pasokan kayunya, PT RAPP perusahaan milik Taipan Sukanto Tanoto dibawah bendera Asia Pacific Resource International Limited (APRIL) ini tidak hanya melakukan kerangka sistematis penghancuran hutan alam di Sumatera yang berdamp[ak terhadap penurunan kualitas dan daya dukung lingkungan, tetapi juga mengakibatkan konflik sosial dengan masyarakat, terutama dengan masyarakat adat. Perusahaan pulp dan paper merampas sumber-sumber kehidupan berupa tanah hutan atau wilayah kelola masyarakat. Perlawanan dari masyarakat untuk mempertahankan hak tak jarang kemudian harus berhadapan dengan aparat keamanan yang berpihak kepada perusahaan yang kemudian sampai memakan korban jiwa.
Di Riau, PT. RAPP saat ini sedang melakukan pembabatan hutan alam di kawasan gambut dalam dan pulau - pulau kecil terdepan. Di kawasan Semenanjung Kampar Seluas 55.940 ha dan Pulau Padang 43.000 ha, sedangkan mitranya PT. Sumatera Riang Lestari (SRL) di Pulau Rangsang seluas 18.890 ha, Tempuling seluas 48.635 ha dan Pulau Rupat seluas 38.59 ha, di Pulau Tebing Tinggi PT Lestari Unggul Makmur (LUM) dengan luas 10.390 ha. Semua kawasan ini tersebar di lima (5) Kabupaten antara lain Kabupaten Indragiri Hilir, Pelalawan, Siak, Bengkalis dan Kabupaten Kepulauan Meranti.
Penambahan areal konsesi RAPP di pulau padang sebesar 43.00 ha, ini merupakan pemicu terjadinya konflik antara masyarakat dengan perusahaan, yang sangat rentan sekali terjadinya perampasan dan penyerobotan tanah masyarakat oleh perusahaan, belum lagi dampak negatifnya terhadap pulau padang yang bisa mengakibatkan tenggelamnya pulau, ini yang membuat masyrakat desa yang berada di pulau padang kabupaten kepulauan meranti menjadi resah. Ditambah lagi pada tanggal 8 September 2010 Gubernur Riau telah mengeluarkan izin koredor atau izin penggarapan kepada PT. RAPP untuk pulau padang tanpa mengkaji terlabih dahulu dampak yang akan terjadi.
Dari beberapa kasus di atas, kami hari ini menyatakan sikap tegas :
1. kepada pemerintahan SBY - Boediono melalui Menteri Kehutanan Zulkifli Hasan untuk segera menghentikan operasi penghancuran hutan alam dengan mencabut /membatalkan semua perizinan yang telah diberikan kepada PT.Riau Andalan Pulp and Paper (RAPP) serta Mitranya antara lain ; PT. Sumatera Riang Lestari (SRL), PT. Sumatera Silva Lestari (SSL) dan PT. Lestari Unggul Makmur (LUM) di wilayah Provinsi Riau.
2. mendukung sepenuhnya pemerintahan Kab. Kepulauan meranti untuk kembali mendesak Menteri kehutanan Republik Indonesia untuk segera mencabut izin yang telah diberikan kepada PT. RAPP, LUM, dan SRL.
3. Selain itu KAPHuR Bersama STN, STR, PRD, JMGR juga mendesak aparat penegak hukum untuk segera menangkap serta mengadili Sukanto Tanoto atas kejahatan korporasi yang telah dilakukan PT.Riau Andalan Pulp Paper.


Meranti, 1 Februari 2011
Koalisi Anti Penghancuran Hutan Riau (KAPHuR)



notes:
Koalisi Anti Penghancuran Hutan Riau (KAPHuR) :, WALHI Riau, Jikalahari, Scale up, Greenpeace SEA, Bahtera Alam, FGI-TI, Riau Mandiri, KPA Tiger, AMAR, Brimapala Sungkai, LBH Pekanbaru, KAR,

Bersama

Partai Rakyat Demokratik (PRD), Serikat Tani Nasional (STN), Serikat Tani Riau (STR), JMGR

CP :
Hariansyah Usman (0812 766 999 67),
M. Riduan (0813 650 83 515)

Posted under real circumstance, source will be published and will not claimed as its own writing

HENTIKAN PROGRAM TELEVISI "PRIMITIVE RUNAWAY" SEKARANG

Surat Keberatan Terbuka: SUKU APAPUN DI INDONESIA BUKAN PRIMITIF

Jakarta, 13 Desember 2010

Surat Keberatan Terbuka

SUKU APAPUN DI INDONESIA BUKAN PRIMITIF

HENTIKAN TAYANGAN YANG MENGARAH PADA EKSPLOITASI DAN PENGHINAAN TERHADAP SUKU TERTENTU DALAM MASYARAKAT ADAT INDONESIA TERMASUK MELALUI PROGRAM PRIMITIVE RUNAWAY OLEH TRANS TV


Kepada yth. Pimpinan Perusahaan PT. TELEVISI TRANSFORMASI INDONESIA Jl. Kapten P. Tendean Kav 12-14 A Jakarta 12790 Telp. 62-21-79177000 Fax. 62-21-79187721 E-mail : public.relations@transtv.co.id


Pendahuluan

Mereka bukan primitif! Terlepas tontonan tersebut adalah gambaran realitas yang mungkin mengandung kebenaran faktual dan objektif atau inovasi kreasi media untuk tujuan hiburan semata-mata dengan segala maksud dan motif popularitas selebritis dan bisnis dibaliknya, akal sehat dan hati nurani siapapun akan mengatakan tidak satu orangpun dari anggota salah satu, mungkin juga beberapa orang anggota atau kelompok suku dalam masyarakat adat di Indonesia sebagai primitif karena berbeda asal usul, suku, adat istiadat, kebiasaan, termasuk cara dan pola hidup sehari-hari dari dunia modern dan selebritis.

Pernahkah pihak produser, programmer dan editor PRIMITIVE RUNAWAY di TRANS TV menjelaskan secara lengkap dan objektif makna dan implikasi, definisi, konotasi dan asosiasi kata PRIMITIVE atau primitif terhadap keberadaan, asal usul, adat istiadat, pola dan tradisi hidup, makan dan makanan khususnya kepada suku dalam masyarakat adat yang telah menjadi materi-objek gambar dan tontonan acara tersebut?

Peraturan Komisi Penyiaran Indonesia No. 02/P/KPI/12/2009 tentang Pedoman Perilaku Penyiaran Bab VI Penghormatan terhadap Suku, Agama, Ras dan Antargolongan memberikan koridor yang jelas tentang penyiaran khususnya Pasal 6 Lembaga penyiaran wajib menghormati perbedaan suku, agama, ras, antargolongan, dan hak pribadi maupun kelompok, yang mencakup keragaman budaya, usia, gender, dan kehidupan sosial ekonomi.


Program PRIMITIVE RUNAWAY

Menurut Trans TV merupakan “Sebuah program yang mengajak seorang artis bersama salah satu sahabat, keluarga, suami-istri atau orang terdekatnya untuk tinggal (menetap) di salah satu suku yang ada di Indonesia, untuk mempelajari semua adat istiadat, budaya maupun kebiasaan sebuah suku.”

Sekilas tidak ada yang salah dan persoalan sedikitpun melihat gambaran singkat program tersebut. Mungkin maksud penayangan program tersebut baik adanya sebagai hiburan yang mengandung makna pendidikan dan promosi kekayaan salah satu suku bangsa di Indonesia. Pertama, muatan edukasi untuk berkenalan dengan satu suku di Indonesia yang dilakukan oleh seorang artis juga tidak ada masalahnya. Kedua, belajar adat istiadat, budaya maupun kebiasaan sebuah suku dapat dipandang sebagai satu pendidikan bagi orang dewasa. Ketiga, pelaku usaha dunia hiburan TRANS TV memiliki hak dan kebebasan dalam menjalankan upaya dan karya penyiaran dengan maksud dan tujuan penyiaran yang edukatif dan menghibur sebagaimana yang diatur didalam UU No. 32 tahun 2002


Harapan dan rasa prihatin mendalam

Surat terbuka ini coba mengangkat sisi kemanusiaan yang telah tanpa disengaja, mungkin diabaikan oleh pengasuh program PRIMITIVE RUNAWAY. Sebagai orang awam dunia penyiaran, kami yakin selayaknya proseseditingyang lengkap dan objektif berjalan baik dan sebagaimana mestinya.

Surat terbuka ini bukan mempertentangkan dunia artis yang berbeda dan modern karena dijadikan sebagai alat pencipta kontradiksi visual yang layak ditonton oleh pemirsa. Bukan pula bermaksud membatasi dan mengekang kebebasan kreasi, inovasi dan karya intelektual para pekerja media untuk popularitas dan nilai rating tayangan dalam membuat keuntungan dari pogram PRIMITIVE RUNAWAY. Surat terbuka ini juga bukan bermaksud menegasikan pilihan dan kebebasan masyarakat dan anggota suku yang telah terlanjur memberikan persetujuan mereka, baik tertulis maupun lisan, untuk terlibat dan mendukung program PRIMITIVE RUNAWAY.

Sangat disayangkan apa yang terjadi kemudian, mungkin tanpa sengaja tetapi telah berulang-ulang dan sistematis apa yang kami duga sebagai tindakan yang mengarah pada eksploitasi dan penghinaan karna perbedaan – diskriminasi negatif terhadap suku tertentu dengan tindakan menayangkan perbedaan hakiki sebagai primitif, dan penayangan program tersebut paling tidak telah menciptakan stigma visual dan membentuk rekaman memori bahwa 'suku' yang dipertontonkan sebagai terbelakang dari dunia modern dan kontradiksi hidup artis selebritis terhadap salah satu suku tertentu dalam masyarakat adat di Indonesia.

Contoh pertama, edisi 31 Juli 2010 dengan dua artis selebriti bintang tamu yang berkunjung ke suku Sakkudai, Mentawai. Angle dan settingtontonan yang diambil, pemirsa disuguhi kesesatan dan kebohongan mengenai orang Sakkudai yang ditampilkan bodoh, terbelakang, dan jauh dari santun. Ada adegan orang Sakkudai yang menjilati bingkisan yang diberikan. Ada adegan di mana kedua artis selebriti bintang tamu oleh orang Sakkudai dipaksa mengenakan pakaian adat, bahkan seorang perempuan tua bertelanjang dada “beraksi” dengan berusaha melepaskan paksa busana “kota” sang artis. Tak kalah seru, ditampilkan pula adegan pemaksaan melakukan tradisi kikir gigi dan tato tubuh kepada para artis.

Contoh kedua, dari mereka sempat menonton dan prihatin termasuk diantaranya pegiat dan aktifis masyarakat adat dan anggota masyarakat adat salah satu episode tayangan Jum'at, 10 Desember 2010, menemukan bahwa (1) Ada pembohongan besar, masyarakat tersebut bukan Orang Rimba. Dimana mereka (kami) mendampingi Orang Rimba di Bukti-12, Bukit-30 dan sepanjang Lintas Sumatera dan mereka (kami) tidak mengenal salah satu orangpun yang tampil didalam acara tersebut; (2) Tidak ada Orang Rimba di Rengat Pekanbaru, tapi yang ada diwilayah tersebut adalah Talang Mamak (mereka berada disekitar kawasan Indragiri dan Bukit-30); dan (3) Acara tersebut sangat diluar kepatutan, penuh rekayasa dan penggambaran hal-hal yang tidak pernah terjadi di Rimba (kalaupun menurut yang digambarkan Trnas TV itu Orang Rimba), seperti misalnya mengejar dan menombak. Orang Rimba tidak mengenal budaya kekerasan seperti itu.

Kami mengamati, tayangan ini memang telah berhasil menghibur sekaligus mempengaruhi cara pandang dan persepsi penonton acara tersebut dengan mereproduksi dan menyebarkan kesesatan berpikir mengenai suku tertentu dalam masyarakat adat di Indonesia. Sebagaimana salah satu sumber online membeberkan tanggapan para pengikut twitter pada laman Twitter@primitiverunaway: (1) lo boleh komentar, episode kali ini kurang primitif nih.. but, it’s okay.. bs nambah pngtahuan adat di bali.., (2) yep, episode ini kurang primitive! klo blh ksh msukan, ak prnah liat org luar k derah klimantan. ad tradisi ngeludah d rmah, (3) Di suku pedalaman papua aja.. Yg msh kanibal.., (4) You’re great! I love. Tapi edisi kali ini, kurang primitif & terlalu setting.


Ekspresi kekecewaan dan keberatan

Apabila tanggapan dan ungkapan para pengikut twitter di atas benar dan merupakan representasi virtual penonton dengan persepsi dan imajinasi dengan implikasi, konotasi, asosiasi dan interpretasi yang mungkin akan berdampak langsung dan tidak langsung akan menebarkan fitnah dan kesesatan berfikir tentang salah satu suku dalam masyarakat adat yang ada di Indonesia.

Selain itu kami juga mengamati telah terjadi kekecewaan dan keberatan dari berbagai penjuru di Indonesia. Ungkapan-ungkapan berikut ini menunjukan akumulasi keberatan terhadap program PRIMITIVE RUNAWAY:

...'bahwa acara ini sungguh merendahkan derajat Masyarakat adat!!! Sebaiknya Komisi Penyiaran Indonesia dan menutut acara ini dihentikan.' Saya sepakat bahwa tayangan itu menyinggung perasaan, dan melecehkan masyarakat adat. Saya setuju banget. Sejak program ini digulirkan, saya lihat terus tayangannya, benar-benar salah persepsi terhadap masyarakat adat.

…Siapapun yang punya rasa kemanusiaan dan sensitif kepada masalah kemanusiaan akan marah melihat tayangan PRIMITIVE RUN AWAY tersebut. Kita bisa berasumsi bahwa stasion ini memang tak sinsitif pada hal-hal seperti ini sehingga tidak melakukan self-censorship terhadap siaran-siarannya, atau sebaliknya memang pura-pura tak tahu dan melakukannya untuk keperluan komersial. Oleh karenanya mereka harus diingatkan, diprotes, disomasi, bahkan dituntut ke pengadilan karena telah melakukan penghinaan terhadap suatu komunitas.

... Saya merasa justru KPI pun seharusnya diprotes karena dalam kasus ini tampak mereka benar-benar tidak punya sensitifitas pada isu budaya, kemanusiaan, dan HAM. (Seharusnya merekalah yang menegor stasion ini terlebih dahulu, karena ini jelas-jelas penghinaan.) Menurut saya momentum ini bisa sangat bermanfaat untuk menarik perhatian, terutama, terkait dengan prolegnas. Mungkin teman-teman punya ide cemerlang untuk melakukan "protes dengan cara yang indah, beradab dan berbudaya" di jalanan.


Konstitusi & UU Penyiaran vis-a-vis PRIMITIVE RUN AWAY

UU No. 32 Tahun 2002 tentang Penyiaran Pasal 2: Penyiaran diselenggarakan berdasarkan Pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 dengan asas manfaat, adil dan merata, kepastian hukum, keamanan, keberagaman, kemitraan, etika, kemandirian, kebebasan, dan tanggung jawab. Pasal 3 Penyiaran diselenggarakan dengan tujuan untuk memperkukuh integrasi nasional, terbinanya watak dan jati diri bangsa yang beriman dan bertakwa, mencerdaskan kehidupan bangsa, memajukan kesejahteraan umum, dalam rangka membangun masyarakat yang mandiri, demokratis, adil dan sejahtera, serta menumbuhkan industri penyiaran Indonesia. Pasal 4 ayat (1) Penyiaran sebagai kegiatan komunikasi massa mempunyai fungsi sebagai media informasi, pendidikan, hiburan yang sehat, kontrol dan perekat sosial; (2) Dalam menjalankan fungsi sebagaimana dimaksud dalam ayat (1), penyiaran juga mempunyai fungsi ekonomi dan kebudayaan.

Pasal 5 Penyiaran diarahkan untuk: a. menjunjung tinggi pelaksanaan Pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945; b. menjaga dan meningkatkan moralitas dan nilai-nilai agama serta jati diri bangsa; c. meningkatkan kualitas sumber daya manusia; d. menjaga dan mempererat persatuan dan kesatuan bangsa; e. meningkatkan kesadaran ketaatan hukum dan disiplin nasional; f. menyalurkan pendapat umum serta mendorong peran aktif masyarakat dalam pembangunan nasional dan daerah serta melestarikan lingkungan hidup; g. mencegah monopoli kepemilikan dan mendukung persaingan yang sehat di bidang penyiaran; h. mendorong peningkatan kemampuan perekonomian rakyat, mewujudkan pemerataan, dan memperkuat daya saing bangsa dalam era globalisasi; i. memberikan informasi yang benar, seimbang, dan bertanggung jawab; j. memajukan kebudayaan nasional.

Sesuai dengan ketentuan Penghormatan Terhadap Suku, Agama, Ras dan Antargolongan cukup jelas dalam Peraturan Komisi Penyiaran Indonesia Nomor 02/P/KPI/12/2009 tentang Pedoman Perilaku Penyiaran (P3) dan Standar Program Siaran (SPS) 2009. Ungkapan dan keberatan diatas jelas menunjukan bahwa program PRIMITIVE RUNAWAY telah gagal mematuhi dan menjalankan ketentuan peraturan KPI Nomor 02/P/KPI/12/2009 khususnya Pasal 7 Lembaga penyiaran dilarang merendahkan suku, agama, ras, antargolongan dan/atau melecehkan perbedaan individu dan/atau kelompok, yang mencakup, usia, gender, dan kehidupan sosial ekonomi.


Perlindungan terhadap masyarakat adat adalah mutlak!

Sejarah membuktikan bahwa segala bentuk ajaran, kebijakan, dan kebiasaan yang berdasarkan atau mendewakan keunggulan bangsa atau perorangan atas nama perbedaan asal usul atau bangsa, agama, suku atau budaya adalah rasis, keliru dari segi ilmu ilmiah, cacat hukum, terkutuk secara moral dan tidak adil secara sosial. Oleh karena itu masyarakat adat dari suku apapun dalam menjalankan kehidupan, tradisi dan adat istiadat termasuk budaya dan kebiasaan asli mereka, bebas dari segala bentuk tindakan eksploitasi dan diskriminasi negatif.

Akumulasi ungkapan dan keberatan publik melalui individu, aktifis, pegiat masyarakar adat dan anggota masyarakat adat dari berbagai daerah di seluruh nusantara termasuk Kalimantan Barat, Kalimantan Tengah, Riau, Jambi, Jakarta dan Bogor semakin meluas. Semua menyatakan kecewa dan prihatin terhadap program PRIMITIVE RUNAWAY, yang menayangkan kepada penonton, ungkapan artis selebritis yang dipertontonkan tampak oleh penonton sebagai sikap dan ekspresi jijik, mimik tidak suka, senyum sinis, lucu, muak dan mual terhadap kebiasaan hidup, makan dan makanan, tradisi dan adat istiadat suku tertentu dalam masyarakat adat di Indonesia.

Oleh karena itu, kami mendesak pemerintah tidak membiarkan dan/atau mengambil keuntungan dari kekeliruan pemahaman publik dan masyarakat awam dalam memprimitifkan suku dalam masyarakat adat. “Kebodohan” dan “keterbelakangan” jangan menjadi alasan pemerintah untuk “mendidik” dan “memodernkan” masyarakat adat secara paksa. Dan atas nama pembangunan, “keprimitifan” menjadi alat pembenar untuk merampas tanah masyarakat adat.

Pemerintah Indonesia harus segera memastikan perumusan legislasi undang-undang perlindungan masyarakat adat dan pemberlakuan dalam upaya yang sistematis untuk melindungi. Oleh karena itu, kepada semua pihak segera menghentikan semua tindakan yang dapat mengarah pada eksploitasi dan penghinaan terhadap semua suku dalam masyarakat adat yang telah lama mengalami berbagai tindakan ketidak-adilan sebagai hasil dari antara lain praktek-praktek kolonialisasi dan perampasan tanah, wilayah dan sumber daya alam mereka.


Desakan dan tuntutan kepada PT. TELEVISI TRANSFORMASI INDONESIA

Berdasarkan pertimbangan dan keberatan diatas, kami yang berprihatin atas penayangan program PRIMITIVE RUNAWAY bersama para aktifis, pegiat dan pendukung masyarakat masyarakat adat di Indonesia menyampaikan desakan dan tuntutan sebagai berikut:

Pertama, hentikan eksploitasi suku yang mengarah pada penghinaan dan merendahkan. Kami yakin kemungkinan telah terjadi eksploitasi terhadap suku dan anggota masyarakat adat yang telah dimanfaatkan atau menjadi bagian dan/atau telah merasa menjadi korban program 'PRIMITIVE RUNAWAY', baik perorangan maupun kelompok langsung dan tidak langsung.

Kedua, secara fisik dan psikologis baik laki-laki, perempuan, anak-anak dan kelompok rentan lainnya dalam suku manapun di Indonesia bukan objek penciptaan dan imajinasi sebagai primitif. Artinya, sejak penyiaran perdana program ini secara resmi ditayangkan, baik sengaja dan/atau atas kesadaran mereka sendiri dan/atau kelompok, apalagi tanpa mereka sadari atas segala kemungkinan dampaknya.

Ketiga, hentikan persepsi dan penggunaan kata primitif terhadap suku dalam masyarakat adat. Kata primitif erat kaitannya dengan konotasi negatif, tafsiran dan asosiasi tindakan, stigmatisasi, tuduhan keterbelakangan, ketertinggalan, warisan kolonial, pemaksaan dan penindasan dengan inkulturasi, asimilasi budaya luar modern.

Keempat, seluruh suku adalah setara dan berhak atas perlakuan baik dan benar dari produser PRIMITIVE RUNAWAY. Apabila suku merasa telah dirugikan, mereka berhak mendapatkan pelurusan dan pemulihan atas kerugian yang mereka alami dari stigma dan persepsi primitif yang muncul akibat penayangan PRIMITIVE RUNAWAY.

Kelima, kami mendesak Komisi Penyiaran Indonesia bersama otoritas dan pimpinan PT. TELEVISI TRANSFORMASI INDONESIA melakukan evaluasi menyeluruh dan objektif terhadap seluruh program PRIMITIVE RUNAWAY. Evaluasi dan penilaian dilaksanakan secara independen dan transparan dengan melibatkan parapihak berkepentingan. Hasil evaluasi dan penilaian tersebut harus disampaikan secara terbuka kepada publik.

Keenam, untuk itu atas nama pemirsa/penonton yang turut prihatin, baik sebagai anggota suku atau bukan anggota suku yang telah merasa dieksploitasi dalam tayangan PIRIMITIVE RUNAWAY mendesak program PRIMITIVE RUNAWAY dihentikan sementara penayangannya agar terjadi penilaian yang objektif dan memenuhi rasa keadilan publik.


Kami yang menyampaikan surat keberatan terbuka,


Jakarta, 13 Desember 2010

Daftar nama dan organisasi yang turut mendukung surat terbuka:

Abetnego Tarigan, Depok
Koesnadi Wirasapoetra, Bogor, Jawa Barat
Norman Jiwan, Bogor, Jawa Barat
Andi Inda Fatinaware, Dewan Pengawas Nasional Solidaritas Perempuan
Andiko, SH, Jakarta
Dimpos Manalu, Sumatera Utara
Eva Fitrina
Firdaus Cahyadi
Ghonjess Panuluh
Hermayani Putera, Kalimantan Barat
ICHWANTO M.NUCH, Lampung
Idham arsyad, Sekretaris Jendral KPA, Jakarta
Juana Mantovani
Melky Baran
Nanang Sujana, Bogor
Nawir Sikki, Sekretaris Jendral JARI Indonesia
Nurhidayat Moenir, Bogor
Puji, Kehati
Sapei Rusin, Ketua BP PERGERAKAN
Tandiono Bawor Purbaya, SH, Jakarta
Victor Mambor, Papua
Yuyun Kurniawan, Direktur Yayasan Titian
Blasius Hendi Candra, SH, Direktur Eksekutif WALHI Kalbar
Zainuri Hasyim, Riau
Pius Daren, Pontianak – Kalimantan Barat
Kasmita Widodo,Koordinator Nasional JKPP
Adriana Sri Adhiati
Berton. N /FWI
Mina Susana Setra
Rainny Natalia
Elisabeth Nusmartaty
Jopi Perangin-angin
Mahir Takaka
Roy Thaniago
Taryudi Chaklid
Arifin Saleh
Erasmus Cahyadi
Nifron Baun
Ari Susanti
Annas Radin Syarif
Simon Pabaras
Romba Maranu Sombolinggi
Nuraida Sitorus
Indah Puji Lestari
Ade Kartika Utami
Paulus
Khairuddin
Andi Warnoto
Yohanes Kanisius Senda
Yusuf Saputra
Snik Dahlan
Yoga Syaiful Rizal
Weni Trifena
R. Agus HD, NTB
Betty Tiominar, Bogor
Hamsuri, Balikpapan
Haru Nuh, Ketua BPH AMAN Sumut
Juliade, LPMA Borneo Selatan
Debra Helen Yatim
Janetta Nizar
Basir Pangewang, AMAN Kepulauan Togian
Jes Putra Kluet, Yayasan Peduli Nanggroe Atjeh
Rizaldi Siagian
Budi Arianto, Aceh
Hubertus Samangun,ICTI-Tanimbar
Hariansyah Usman, Riau
Agustinus, Pontianak
Rukmini Paata Toheke AMAN
Albertus Hadi Pramono
Wirendro Sumargo, Bogor
Rivani Noor, Jambi
Een Irawan Putra, Bogor
Sutrisno, Bogor

Organisasi/Lembaga:

Sarekat Hijau Indonesia
HuMA
KSPPM Parapat
Yayasan Visi Anak Bangsa
Yayasan Satudunia
WWF-Indonesia Program Kalimantan Barat
TPP Lampung
Konsorsium Pembaruan Agraria
Gekko Studio
JARI Indonesia
Jaringan Kerja Pemetaan Partisipatif
BP PERGERAKAN
Foker LSM Papua
Yayasan Titian
Yayasan Mitra Insani Riau
WALHI Kalbar
YLKMP—NTB
Solidaritas Perempuan
Down to Earth, Indonesia Office
Yayasan Komunitas Seni (Komseni
Yayasan Peduli Nanggroe Atjeh
WALHI Riau
LBBT Pontianak
Forest Watch Indonesia
CAPPA, Jambi

Posted under real circumstance, source will be published and will not claimed as its own writing

Dollar Up, Rattan Stay

One of Rattan’s Stakeholder, so it called as collectors. The collector’s task is to buy rattan from farmers and then resell it to wholesalers in the city of Banjarmasin, or Samarinda for the raw rattan that came from Kedang Pahu River region, West Kutai, East Kalimantan. Since 2005, rattan collectors in West Kutai could make a transaction directly with overseas buyers, such as buyers from China.

Johan (63 years) is one of big rattan collector in the district of Kutai Barat. Since '80s era, collectors and the owner of three large rattan’s warehouse in Samarinda and Kutai Barat, and he has been involved with rattan trade.

"I've been spent whole of my life in this business. Since the price of rattan reach one dollar a kilogram (in the 80s one U.S. dollar is still equals with a thousand rupiah-red). Now the raise of dollar did not followed by the price of rattan. It’s still one thousand a kilo, the dollar itself was nearly 10 thousand rupiah," said Johan in his rattan barn, in the sub district of Damai, Sendawar (22 / 3).

The collapses of Rattan business and prices according to Johan because of several things, whic are; the failure of regeneration, that can be seen as a reduction in youth farm workers to take the rattan in their field, deliverable raw rattan processing cost keep increases and more expensive time to time, both official and unofficial levies in the delivery of rattan are still happened.

"All rattan is planted dan cultivated here. The governments even though they are our own people, could be analogued as “oranges eat oranges (each other)”. A rule about the levy is still valid despite of many times the deletion proposal. Still, there are 13 charges post existed," Johan complained about the situation of a stagnant government policy in respect of tax levies and permits to transport rattan from warehouse to outside of the district.

From other case with John (44 years), Executive Chairman of P3R (Union of Rattan Farmers and Collectors) in Damai Seberang says, "It was two times that the fuel price raised during Megawati era, and once in SBY era, rattan farmers and collectors now is unwilling to do rattan business anymore. The Cost become more expensive from time to time, but the price keep at its place. Lots of farmers than switch to be oil workers."

The absence of policy change on the levy tariffs and transport permit are also complained by Sahadi, Multi-finance Division Head of Forest Products Management, Forest Service of West Kutai-Sendawar. Forest Service officer who are a former of NGOs activist in Samarinda is complaining about the absence of synchronization between the Department of Commerce's policy change with the Ministry of Forestry, "In 2005, rattan tax-charge could reach zero percent, they are easily exported. But now, it’s not that easy anymore. We (Forest Service) have proposals to the Central Government, rattan in Kubar is cultivated and they are not in the forest area, so there is no need to take charges on them."

more about rattan: http://en.kpshk.org/

Posted under real circumstance, source will be published and will not claimed as its own writing

Seruyan’s Peatland Terror

Posted under real circumstance, source will be published and will not claimed as its own writing

Ditulis oleh M. Djauhari, translated by Sutrisno
3 Village's Natai in Jeopardy

After 3 state court trials, 6 of (WSSL) PT Wana Sawit Subur Lestari convicts, accused conducting palm oil plant destruction, the company itself at this time by law has only hold principle and location permission (there haven't been issued about utilization and management permission right), finally has come for the court pronouncement.

Those six villagers known as Ra, Os, Mu, Mg, Ma and Da are parts of Seruyan peat indigenous community, Tanjung Hanau Village, District of Seruyan - Central Kalimantan. Each one of them declared staying incarcerated for 6 months, until the statement they will spend another 1, 5 months behind bars.

Masrun (35), from Palingkau Village, which still have close adat relationship with those 6 sentences told this to KpSHK during his participation on 2 days of The Indonesia's Peat Land Community Festival, held at Salak Hotel "The heritage" - Bogor in this 21 - 22 April.

"The sawit yang out, have been conducted on our own natai (natai: peat land area which has been declared within the Dayak Iban's community has its right to those who open and manage the area to their own heir, red). We have been live above this natai for years. When there is time for us to cultivate the natai by replanting it, we found out that someone has planted it with sawit", said Masrun

Since 2006, 300 ha of peat land area which have the natai right belongs to 3 indigenous village in Seruyan's water catchments area which are; Palingkau Village, Tanjung Hanau Village, and Ulak Batu Villages, presumed to be permitted to PT. KUCC (Kharisma Unggul Centraltama Cemerlang), which by 2007 they hand it over the right as a principle and location permission to PT. WSSL (Wana Sawit Subur Lestari).

"The captivity conducted in their natai in early 2009. The company itself has only hold the principle and location permission. The community only wants 43 ha of the area, and it has to be returned to the community" declared Oeban Hajo from Pokker SHK (Kelompok Kerja Sistem Hutan Kerakyatan or Working Group on the Community Based Forest Management) while facilitating Masrun and Dahlidin (head of Ulak Batu Village).

Other information, the expansion of palm oil in 3 of Seruyan indigenous village's natai has also encroached into the Tanjung Puting National Park Area. Based on the Oeban's statements, OFI (Orangutan Foundation International) have informed that the development and expansion of this palm oil plantation within 1 km of main road have destroyed the peat land area inside the national park.

since the captivity of their 6 indigenous community member in Seruyan's peat area this January 2009, have been discouraged them to do their farm and live in their own heir's natai.(tJong & Nino)

Peatland: From "Idle" to "Idol"

Posted under real circumstance, source will be published and will not claimed as its own writing

Peat land's ecosystem lies about 26 million ha along Sumatra, kalimantan and Papua. These unique ecosystem have been degraded from 36 million ha, Indonesia's semi-land lowland tropical forest well known as the biggest peat land area in the world, but recent condition have showed that these peat land have suffered from conversion and forest and forest area fire.

Since the forestry and agriculture development depend on the needs of land, there is nothing left for forest or forest area that can be converted into timber estate plantation and palm oil expansion, triggered a government policy started from around 80's to utilize the peat land to fulfil the needs of land.

Kampar Peninsula‘s Peatland area flanked between 2 big river in Riau, which are Siak River and Kampar River, now have become fraught between conservation and production needs of Forestry-Agriculture by several stakeholders in Riau. RAPP (Riau Andalan Pulp and Paper), one of APRIL's Group (Asia Pacific Resoures International) will develop Kampar Peninsula into Kampar Ring which will save the peat land from destruction by a concept of interval (inset) planting along buffer zone between concession area of RAPP and peat land forest area.

At the same time, Jikalahari, a Riau's networking NGO shove those area to become a pear land's biosphere pledge area to protect the lowland tropical forest ecosystem from any forms of land conversion for timber estate and palm oil plantation.

Meanwhile, in Meranti Bay, another part of Kampar Peninsula, Predicted has become a development area of partnership-HTR (community based timber estate) between the company and local community, facilitated by the third stake holder (NGO)

From an APRIL's Sustainability Director, Neil Franklin's statement in a KpSHK's "Peat land for Life" Seminar held in Hotel Salak - Bogor (April 22nd), Kampar Ring is an eco-hydro concept which will manage the concept of multi-silviculture that gave a aignificant impact for a water level treatment maintaining to Kampar River, so that we could avoid the degradation of peat land area in Kampar Peninsula.

Kampar Ring Program itself has a goals for adaptation and mitigation of climate changes in peat land ecosystem, which will gave economical benefit for a company in a world's carbon trade scheme as an implementation of voluntary market of REDD (Reducing Emission from Deforestation and Degradation).

in the same occasion, Bustat Maitar from Greenpeace - South East Asia declared, "it is those who could cause a destruction of the peat land ecosystem, so mentioned; palm oil (7.3 million ha) and timber estate (5.7 million ha) plantation. These two big industries have introduced a canal technology to dry up the peat land.

"Last years, Greenpeace strike with a timber estate canal closing action in Kampar Peninsula, and also they did a fly over the peat land area with "Tweety" (Greenpeace's small helicopter). Kampar Peninsula is a tropical peat land forest that still wide exists left in Riau" said Bustar in one of his presentation speech.

Taking an example from the widest peat land ecosystem destruction in an Indonesia's agriculture and forestry history, a very valuable experience came from a Central Kalimantan's million ha mega rice project (PLG) in 1995. This project has caused local ecology destruction. eks-PLG peat land rehabilitation program have never come near to an end until there is an opportunity of a carbon trade issue after UNFCCC in Bali (2007) and Poznan (2008). Greenpeace noted that Mega Rice Project only leave 4.600 km canals in years to come.

The same condition could also be found in Tripa Peat Land, Nangroe Aceh Darussalam, since HGU (utilization and management permission right) still held by several different companies, one of them is Astra Agrolestari develop a 6.000 ha palm oil plantation, since early 80's. At the present, these activities clearly disturb an effort for Sumatran Orangutan Wildlife Habitat Rehabilitation, since it already has been converted into a palm oil plantation.

Destruction, Rehabilitation, and re-management (utilization) of Indonesia's peat lands strengthened by a declaration of government policy at minister law level on the "Peat land's Conversion for Palm Oil", issued by Department of Agriculture recently, have intensify the assumptions that peat land is no longer considered as an "idle" land, as a statement by the time an Indonesia's Forest have produce a big number of national income from a HPH (Forest Management Unit Permission) practices in early 80's. Peat land have become a a new land provider "idol" for a future of forestry and agriculture development. (tjong and nino)

Ditulis oleh M. Djauhari, translated by Sutrisno

Indonesia's Peat Land Community Festival (March 31 - April 2, 2009)

"Strengthening the Ecological based Economy Development
for Sustainability of Peat land Community"

Indonesia is well known for its world largest tropical peat lands which consists 38 million hectares (Department of Forestry, 1997). This Prestige could also be a boomerang, just right before (UNFCCC-COP 13) United Nations Framework on Climate Change Conferences in Bali a year ago (December 2007), Wetland International had presented their research statement, that Indonesia has become the third world largest carbon emitter below United States and China from a peat land fire disaster each years.

This condition is convinced on field, after several observations at some of the latest progress considering the swamp-peat (forest-swamp) land area coverage degradation in Sumatra, Kalimantan (Borneo) and Papua. It is declared that today's extensive of Indonesia forest-swamp is 26 million hectares left. In Sumatra, the extensive of forest-swamp land for over 10 years ago had decrease from 7,2 million hectares to become 6 million hectares. Furthermore, based on these fact, there isn't any institution could confirmed the exact figures of the forest-swamp area extensive in some of Indonesia's bioregion.

Sumatra's forest-swamp land degradation equals with 20% of carbon emission released from deforestation and forest area degradation as a cause of a conversion and other utilization of forest area (including the forest-swamp area) in Indonesia (WWF, 2008).

Community's management areas (protected and production) which lies inside and around the Sumatra conservation forest area is about 40% of Sumatra's total forest areas (registration of community's management area-KpSHK, 2005). Almost 20 millions large group communities (local and traditional people) live in community's management area. For all years, these communities have been claimed to be a subject of forest and environment devastation. In contrary, for centuries these people who often to be framed as an illegal blazer and forest burner is a community that has its own traditional (local) wisdom (knowledge and culture) in a way to keep their livelihood sustainable.

Goldman in Privatizing Nature (1998) mentioned, "What it is called community doesn't have to be an ecological group, hence they have already depended on their natural resources. Automatically, these communities will maintain their natural resources sustainable for their life". According to the statement above, it is clearly proved that Community Based Forest System Management (CBFsM) have been inherited for over centuries in local (traditional) communities. At some management forms or model, SHK brought social and environmental value onto a forest area management. These SHK values are unity, independency, sustainability and continuity.


SHK studies for Climate Justice

Indonesia's soubriquet as a world's third carbon emitter from forest and forest-swamp fire as it was "prejudiced" by Wetland International at least have changed a national and international public objectives. So that, in several International agreements on climate changes (REDD-Reducing Emission from Deforestation and Degradation and CDM-Clean Development Mechanism) for a third world country like Indonesia, have troubled a forest-swamp land to be oriented and implemented on both approaches mentioned above, (mitigation and adaptation of a climate change)

Besides, forest-swamp land is often considered as a land without human activities. Even in some of government regulations, these areas are placed in a conservation forest area. In contrary, daily activities of a traditional community along Sumatra coastline, have developed these area to be a place for their cattle (buffalo) ground, fresh water nursery, swamp rice, coconut plant, vegetables-horticulture and as a source of a handicraft such as; grass mat, straw mat, and crockery.

Almost all of local (traditional) community activities in a forest-swamp land are undisruptive to its environment. Some of this even knowledge has a benefit for an environment protection and preservation, such as Smong in Semelue-Aceh.

In order to eliminate these bad suspicions and images that has been attributed to Indonesia, or specially a local (traditional) community that lives inside a forest-swamp land, and to anticipate the eviction of those from their own living ground, it is necessary to build an effort study for a community supporting group to strengthen a local (traditional) community autonomy position and its traditional wisdom to keep a natural and life sustainability. It is encourage a form of SHK social-ecology study to come up with a theme: Re-Inventory program of Community Based Peat Land Area Management alongside Eastern Sumatra Coastline. The study itself, have been conducted 3 months (October - December 2008) supported by CSF (Civil Society Forum for Climate Justice) in 4 region which are; Jambi, Palembang, West Sumatra and Riau. Some evidences found in the study are:

* Local (indigenous) community reside inside and around the peat land forest realized that there have been changes on their crop cycle, irrigation crisis, decrease of handicraft and peatland's fisheries and farm decrement
* Peat land utilization as an alternatives economy source (non timber forest product) for local (indigenous) community from community based peatland forest management has diversed caused by land destruction and conversion to a palm oil and timber estate plantation (HTI). These local (indigineous) communities reside and owe its life existence in peat land area, and they life through generations by developing a non timber peat land forest product.
* It has been land conversions from a buffer zone of peat land conservation forest area by HTI and palm oil expansion. It is obviously give impact on the environment which could increase the releasing of carbon stock (carbon emission) lies under the peat land surface.

Specifically, the evidence from SHK study for climate justice will represent as follows:

* In traditional community of "Anak Nagari Amping Parak", Pesisir Selatan, West Sumatra, since 300 ha of its traditional community peat land area introduced by palm oil plantation (ex-palm oil plantation area in transmigration region), from that moment on, this community have not ever conduct a tradition of great harvesting from rice field and farm in last 10 years. Rice field irrigation in the region aggravated by peat land forest conversion into palm oil plantation area.
* 2. In Riding Malay traditional community, reside in region 12 administration Village Ogan Komering Ilir (OKI), South Sumatra, the community have no longer plant "sonor" traditionally (sonor is a Peat Land rice) in last 5 years, it is caused by the invasion and operation of some palm oil plantation industry and monoculture industrial forest in OKI. It have been change the way of community prediction as their traditional knowledge on how the land rise-subsided (peat land), even in last 3 years it cannot be predicted at all. Besides sonor, this traditional community also have tradition to plant rubber tree obtained from interaction with other community (Lampung) as a result of a traditional "purun" handicrafts mat trading (purun, is a type of Peat Land grass).
* In Air Hangat traditional community, Kerinci, a change had occurred on way of people plant rice. In this last 30 years, biggest part of their production area bared in wetlands area or swamp, their subsistent farming method become modern (intensification, with the use of fertilizer and the mini tractor as a substitute for buffalo energy). This change cause "Kenduri Pusako", Lake Party, and rice planting period (turun sawah) accelerated, the tradition that first would be conducted in decades have become annually organized.
* In Batanghari traditional community, Muara Jambi, Jambi, growing crops and mixed fruit planting (duku and durian), Peat Land rice farming have hardly ever be conducted. Their farm and land mostly have been converted to become self-supporting palm oil plantation and industrial forest plantation. As a result, a community harvesting culture could not be carried out.
* In Kampar Peninsula Malayan traditional community, Riau, sago plantation and fresh water fishery (river fishery) have been condemned by the expansion of palm oil and industrial forest plantation. This community have not be able to conduct their traditional river fish and mass farm harvesting in the last 10 years, they have changed their farm tradition to become self-supporting palm oil farmer and have become labor in industrial forest plantation company. Though, the attainment of food needs (fish, paddy and sago) in Pekanbaru (the capital city) is fulfilled from traditional community agriculture commodities in Kampar Peninsula.

REED, NTFP and Multistakeholders Contribution in Forestry Reform

Political reformation has stepped into its 10 years progression since 1998. The order to make a reformation is also happen in Forestry by a change of the policy from principal decree of Forestry No.5/1967 into Decree of Forestry No. 41/1999.

10 years after the policy effectively implemented, the forestry reformation has created much change to initiate the community to be actively participating in forest and forest area management, such as; HKm (Social Forestry), Indegeneous Forest, Timber Based Community Forest and Village Forest. These type of community based forest management soon will be implemented, for HKm itself, the government have spared 2 million ha of the forest area to 2015 (target of implementation for 2009 is 400.000 ha), for HTR government also spared 9 million ha (6 million ha for inadequate people, 3 million ha for industry, and in 2009, government try to identify a critical forest areas).

In contrary, forestry reformation not yet acceptable by all of important forestry stake holder in Indonesia, especially by indegeneous people (indegeneous people supporting organization, Aliansi Masyarakat Adat Nusantara - AMAN claim to revise the decree No.41 especially with associated with Indegeneous Forest, whereas the code, Indegeneous Forest defined as State Forest of which Reside in indegeneousary right for indegeneous land). On the other hands, other stake holder (perpetrator of industry for example, permission holder of Timber estate Forest plantation and palm oil plantation) have conducted a partnership approach with community claimed as a model of HTR, though HTR according to forestry policy, reside in area of forest which not yet been given the management rights.

Recent condition of causal correlation between forest existences with climate change, Indonesia Government come up with proposal; REDD (Reduction Emission from Deforestation and Degradation) as a climate change adaptation and mitigation effort in Indonesia. The government hope, through this REDD, industrial country which is the biggest carbon emitor (not yet) coping to decrease carbon emission and giving crossed defrayal (compensation) for Indonesia in order to take care of [his/its] forest from degradation and deforestation (in COP meeting - Conference Of Parties-14 in Poznan, Governmental has not yet succeeded to re-negotiate this matter with a few the state which is at COP 13 have agreed).

Moreover, there are still some debate about REDD scheme which require to be executed voluntarily nor have to by mandatory for industrial country, some project of REDD in this moment, have been implemented in some area in Indonesia, for example in Aceh, Central Kalimantan (REDD in ex-Mega Rice Project peat land area which supported by Australian and Dutch government) and Papua.

Furthermore, emerge the lack of understanding and anxiety came from a lot of stake holder (NGO, indegeneous people, local government, company of plantation and forestry, research institute and independent donor institute) about REDD. In December 2008, KpSHK perform a multi stake-holder discussion together to comprehend REDD in Bogor. This evenet come up with theme "Multistakeholders Perpectives Apprehension: Economic Added Value In Community Based Peat Land Management as an Alternative respond to REDD Scheme". As a result, all participants considered REDD as a hazy matterial, it also emerge an anxiety that REDD, kill local economic initiatives (community economy level from its non timber forest product-NTFP).

Some other anxiety, raise because REDD will tend to improve forest area protection as conservation area, which from previous experiences, the community would not take benefit from conservation forest existence. REDD can trigger timber estate Forest extension and expansion (big HTI) as those which have been announced by IFCA Coordinator, Wahjudi Wardoyo (2007), " REDD will be applied to 5 forest type which are; conservation forest, natural timber Forest, timber estate forest (HTI), and peat land and conversion forest for palm oil plantation. But, timber estate forest, HTI and palm oil plantation still able to be exploited".


Indonesia Peat land Community Festival

Come up from the evidence that the problem of Forest management in Indonesia raise by causal correlation of forest existences, forestry, local (indigeneous) community and climate change that have been described above, KpSHK cooperate with some civil society organizations will conduct a Indonesia Peat land Community Festival: "Strengthening the Ecological based of Economy Development for Sustainability of Peat land Community".

The Festival conducted with purpose as follows:

* To promote ecological based of economy effort of indegeneous people live in peat land area.
* To identify multi stake-holder initiatives in order to support ecological based of economy development in peat land area, locally and national.
* Implementation reflection of decree No.41 on Forestry, as a product of forestry policy which since 1999 by multi stake-holder and its correlation with the interest of decreasing deforestation and land degradation that have been proposed by Indonesia Government as an effort for a global climate change adaptation and mitigation.
* To represent the actual portrait from economic and ecologic condition of Indonesia's peat land in order to create a sustainability of peat land's local (indigenous) community.
* To enhance the forestry bearau, national and international public to strengthen economical and ecological rescue effort by a community based peat land management.


Indonesia Peat land Community Festival will enhance all stake-holder contribution (local/indigenous people, local government, state government, plantation and forestry industry counterpart, and NGOs), locally and nationally by a serial event described as follows:

* Peat Land's Community Non Timber Forest Products Exhibitions. In peat land traditional community, non timber forest product such as; handicrafts, honey, cane and bamboo mat, is a form of peat land's people culture. The target of this product Exhibition is to identify on how far the influence of modernization to acculturation of peat land's people, and it is also expected later an emerge idea of development for economic improvement (alternatives) for peat land's people in the future. As a Specific target, KpSHK would like to identify on how big a peat land's non timber forest products could plays it parts commercially and in order to fulfill potential market demand (fair trade).
* "Peat land's Books and Film Launching". October - December 2008, KpSHK collaborated with HuMA, CSF, have conducted study in 4 region of Sumatra's peat land. At this event, the result will be represented in order to have several input from public about the actual condition of local (indigineous) community reside in peat land area
* Peat Land Community Art Performances. Culture as adaptation form to their environment is manifested in cultural art. Harvesting Party Dance, Crop Planting Season Dance, Lake Party Dance, and others culture manifestation. These appearance and performance aim to distinguish acculturations in a peat land traditional which in this time have mostly converted into palm oil, industrial forest plantation area, and the other industrial development. In this art performance, it will be invited some cultural art expert to give assessment for change from a dance values in context past and present.
* 10 years reflection of Forestry Policy reformation (decree No.41 and its causal policy) and REDD. This seminar and workshop will invite all forestry functionaries in Indonesia. Hoping that together, they will criticize and make a revision proposal for a proper implementation of sustainable forest management and prepare it for the cimate change's adaptation and mitigation di forestry (REDD) in future.
* Multi Stake Holder Panel Discussion on Peat Land people's culture and the Development of peat lands Ecology-based Economy. This panel discussion aim to see how immense the influence of a plantation industrial development, forestry, and agriculture to peat land people's culture, so that the existing acculturation can be clearly identified in a point of view of anthropology or social theories or also culture practices. Social-Economy Forestry expertises will also contribute to open a new public's point of view, so that the goals of creating a solution for a security of local and regional economy income which based on ecological and economical sustainable.
* Multi Stake Holder Workshop on Creating Agreement Agenda for a Climate Change Adaptation and Mitigation in Peat Land Area. Kegiatan ini akan mewadahi para pihak untuk secara bersama-sama memahami adaptasi-mitigasi perubahan iklim di sektor kehutanan (REDD) terutama para pihak di kawasan rawa-gambut untuk kemudian menyiapkannya ke dalam agenda masing-masing.
* Documentation and Promotion, "Peat land's Books and Film Launching". Documentation and promotion will be serially conducted from prep and during the "Indonesia Peat Land's people Festival", it is expected to encourage multiparty participation and support from government, private sectors and public to comprehend acculturation of a peat land ecosystem traditional community. The output of this "Indonesia Peat Land's people Festival" formed in books and movie, which later will be well distributed in particular party considering with the problem. The purpose for a policy maker, so that the government and its component (institution) started to consider about this peat land community acculturation as a potential priority that need a deliberation in a social and economic development process such as poverty eradication, the improvement of local economic through a tourism sector on peat land ecosystem. Local TV contribution such as; Ruai TV-Kalbar, Bengkulu TV dan Kendari TV along the festival, the result will be well distributed.



The committee formed by KpSHK consists with:

* Chairman: Mohammad Djauhari (National Coordinator of KpSHK)
* Steering Committee: Mohammad Djauhari, Berry Nahdian Forqan (WALHI), Abet Nego Tarigan (Sawit Watch), Joko Waluyo, Andiko (HuMa), Asep (HuMa), Nurhidayati (CSF), Puji Semedi (Kehati), Rina Kusuma (Kehati), Kisworo Pinilih (Ruai TV-Kalbar), and MN. Asikin (Board KpSHK).
* Organizing Committee: Sutrisno Elnino, Jefri Saragih, staff and volunteer of KpSHK


Contact person
KpSHK, (Konsorsium Pendukung system hutan Kerakyatan)
Consortium for Supporting Community Based Forest system Management
Jalan Sutiragen V No.14, Indraprasta I, Bogor, West Java. Indonesia. 16153
ph: 0251 8380301, fax: 0251 8380301. e-mail: kpshk@kpshk.org ,
CP: Mohammad Djauhari (National Coordinator), email: tjongpaniti@kpshk.org

Gerakan Menuju perubahan pengelolaan sumberdaya Alam yang lestari

Kesadaran akan pentingnya rakyat memiliki hak dalam penguasaan sumberdaya alam mendorong gerakan pengembalian hak kelola rakyat atas sumber kekayaan alam untuk keberlanjutan kehidupan, merupakan titik awal gerakan Sistem Hutan Kerakyatan di Indonesia.

Mendasari upaya mempertahankan dan mengembalikan sumber-sumber kehidupan rakyat maka pilihan untuk menumbuh-kembangkan kekuatan rakyat sangat mendesak untuk dilakukan.

Gerakan lain juga berkembang seiring dengan munculnya permasalahan dalam menjalankan tata kelola sumberdaya hutan di Indonesia. Hal ini kemudian yang mendorong banyaknya aktivitas yang bekerja sebagai system control bagi pemerintah sekaligus menjadi penguat keberadaan masyarakat dalam mengelelola sumberdaya alamnya.
Merujuk kepada kepentingan rakyat di atas segala-galanya, pilihan untuk melakukan perlawan terhadap negara, perilaku penyelenggara negara dan juga rezim kapitalisme global terus dilakukan oleh banyak kalangan dalam satu dekade terakhir dengan membangun gerakan-gerakan pengelolaan sumberdaya alam berbasis masyarakat. Bahwa tidak terjadi banyak perubahan yang signifikan, hal itu disadari merupakan hal yang mesti dijawab dalam upaya perbaikan ke depan.

Kampanye sebagai pilihan Strategis
Kampanye didefinisikan sebagai rangkaian kegiatan pendukung yang mewakili prinsip-prinsip perluasan informasi dan pengayaan pengetahuan kepada khalayak (publik umum) dalam upaya menjembatani cita-cita yang ingin dicapai.

Media kampanye baik secara langsung ataupun tidak, kemudian menjadi pilihan paling strategis untuk menyebarkan informasi dan segala pengetahuan yang didapat dari pengalaman aktifitas terutama di kalangan lembaga swadaya masyarakat. Kampanye menjadikan segala bentuk kegiatan menjadi lebih dimiliki oleh masyarakat umum.

Bentuk-bentuk kampanye dapat digambarkan sebagai sebuah orasi ilmiah, berita di media cetak ataupun elektronik sampai penggunaan teknologi jaringan maya (internet) untuk menyebarluaskan informasi ini. Keterbatasan publik dalam memperoleh akses informasi dan pengetahuan ini kemudian menggerakkan inovasi-inovasi sehingga informasi tersebut dapat sampai ke public itu sendiri.

KpSHK for Society: "Cintai Hutan Indonesia"

KpSHK - Konsorsium pendukung Sistem Hutan Kerakyatan, sebagai Lembaga Swadaya Masyarakat yang bergerak dengan Visi Terwujudnya kemandirian rakyat dalam penguasaan dan pengelolaan sumber kekayaan alam secara berkelanjutan. Selama aktivitasnya KpSHK telah menerbitkan berbagai publikasi sebagai media promosi terhadap sistem hutan kerakyatan sebagai sumber kehidupan berbasis kearifan lokal dan tradisional.

Sebagai salah satu strategi penyebaran informasi dan tanggung jawab kepada publik atas segala aktifitas yang dilakukan, coba dituangkan dalam sebuah "Aksi Simpatik" dengan mengangkat tema "Cintai Hutan Indonesia" pada tanggal 14 Februari 2009 bertempat di Tugu Kujang - Bogor.

Harapan dari kegiatan ini adalah dengan memberikan keleluasaan kepada publik untuk memperoleh segala informasi atas pengelolaan semberdaya alam, khususnya di Indonesia, sehingga dapat diperoleh dukungan lebih luas lagi dari masyarakat luas atas upaya-upaya penyelamatan sumber daya alam di Indonesia.

Hutan VS Desa (Hutan Desa vs Desa Hutan)

1. Hutan desa! mendorong desa untuk mengelola hutan dalam wilayah
administrasi desa.
2. Desa hutan! mendorong desa untuk membangun peradaban masyarakat komunitas
hutan.

Jika nomer 1. maka pemerintah akan membangun infrastruktur dalam rangka
pemanfaatan hutan sekitar desa sebagai perangkat peningkatan pendapatan.

Jika nomer 2. maka pemerintah akan membangun infrastruktur dalam rangka
revitalisasi fungsi hutan sebagai perangkat penghemat pengeluaran.

Jika sejahtera kita pandang sebagai besarnya pendapatan maka menarik untuk
mengelola hutan desa.
namun jika sejahtera kita pandang sebagai kecilnya pengeluaran maka menarik
untuk mengelola desa hutan.


sejumput keisengan dalam
Kongres Lei, 6 Februari 2009


fadil nandila

GERHAN Malpractices in Pubabu

Land and Forest Rehabilitation Development Program (GERHAN) declared since the Governance of Megawati Soekarno Putri (2005) has never been evaluated. Some malpractices fact in field is always resolved permissively (tolerable) by authoritative party. Specifically those happened in remote area which is far from Central Government monitoring.

This budget deficit experiencing program (since 2006) -- in a discussion held by Farmer Center, 2007 at IPB Alumni Centre, representatives from Commission IV DPR mentioned, Governance of Susilo Bambang Yudhoyono bear burden to continue GERHAN Program without expense, budget for Gerhan 2008 implementation had spent out in year 2007 - recently, GERHAN program destroy the ancestral forest ecosystem area of Pubabu Besipe traditional community, Polo Village and Linamutu Village.

GERHAN Malpractices at two villages in the Regency of Southern Mid-East (Timur Tengah Selatan or TTS), I fact conducted by Southern Mid-East Forestry Bureau. 6.000 hectare of Indigenous Forest (kiou) that previously declared as a intensive cattle ranch model area (Indonesia - Australia cooperated program in 1982-1987), since 2003 have been harvested down and burned gradually by 4 group of society chosen by Forestry Bureau as GERHAN perpetrator. Though, the area itself have become a water catchments area as a positive impact from intensive cattle ranch model area program where aid beneficiary society have to cultivate their customary right land with annual crop for cattle food supply.

"It is difficult for us to get water. The closest Wellspring now is 3 km far. Usually, after Australian project (intensive cattle ranch model pilot project of Indonesia-Australia cooperation - red) ended, there are 10 wellspring source emerged" complain one of the Pubabu Besipe community member at particular discussion with WALHI (Wahana Lingkungan Hidup Indonesia) National Secretariat office of WALHI in Jakarta ( 16/1).

These Seven delegations of Timur Tengah Selatan society have visited Jakarta for weeks; previously they also visited Surabaya for three weeks but caught in fuzziness. Fortunately, they have friend work at the national private television network, which gave help to led them to meet WALHI in Jakarta. They wish to report this GERHAN malpractices problem to the central government in charge. They achieve this as a form that in their own region government, their denunciating did not taken seriously from local government and police.

"We had our chance to meet the bureau, major, DPRD, and we even report this to police. They have once apologized, but still the area kept harvested in 2006. In 2008 bureau have plans to cut down 400 ha of trees. Two of our community members are under arrest, just because they reporting," said one of community delegation which coincidently has uncle in Jakarta as DPD (Council of Area Delegation) from Timur Tengah Selatan Regency.

It is clear for WALHI, Kpshk, LSADI, LMND, and some other civil organizational elements cope to convey these Pubabu Besipe delegation to meet some party in charge for the implementation of GERHAN Program which are; Minister of Forestry, States Minister of Environment and Minister of Coordinator of People Prosperity. The action conducted by mean that these governance functionary will seriously respond the GERHAN malpractices, it is previously stated clearly, that the government didn't take an evaluation of the program solemnly, and to respond a law enforcement occurred during GERHAN malpractices especially in Timur Tengah Selatan. (Nino)

Lesson Learn for U.K Government:

The Failure of Multi stakeholder Forestry I

Multi-stakeholder Forestry Program II plan might be run in minutes, but does it really learn from the failure on MFP I? This bilateral partnership between U.K. Government (through DFID – Department For international Development) and Indonesia (through Department of Forestry) asserted as the main cause of forest degradation and destruction escalation, not to mention the “sustainable forest conflicts”, clearly stated that it will contradictory with Sustainable Forestry Development Concept with its values such as; transparency, good governance, conflict resolution, and pro-poor and fair trade forest economic value

Adenelis have been incarcerated by illegal logging case in Jambi, conflict between communities from 3 districts in Jambi with PT. WKS – a Sinarmas group timber estate company, Kampar Peninsula and Siak conflict with RAPP and PT. Arara Abadi in Riau, or Riau illegal logging cases are some of the forestry conflict that stood still until present time. This fact indicates on how the U.K endorsement for forest could easily “dissipate” in some provinces which in fact chosen to be the center of program implementation.

In order to improve the community participation, considering with “poor society” economic enhancement in and around forest area through a non timber forest product (NTFPs) production increment and market access by MFP-DFID regional facilitators, at this time is in a hibernate condition after the MFP I ended. West Kutai – East Borneo’s rattan have been flooded, stuck of rattan and rubber product terminals in several distribution chain, Community Company have been collide caused by the lack of capital and less of management capacity, not to mention the establishment of co-financing organization in some region which in fact could lift the program operational cost are several evidence on how the improvement of people economical participatory (pro-poor) unit in MFP I.

In Forestry management enhancement, Department of Forest has brought the “old model” (colonial) system on forest management into first place. This really is deviated with decentralization spirit. Forest management Unit or KPH, a substance of PP. No. 3-2008 is a Department of Forestry strategic form to reinstate a forest and forest area management centralization. The implementation of regional autonomy system cause department of forestry lost its authority, but at this moment they have plan to prepare 5000 KPH Head Unit.

With the fact, there have been failures in Indonesia’s community forestry enhancement perspectives, U.K government through DFID should be more attentive and well-planned and persevere this Multi stakeholder Forestry Program by giving more pressure to Department of Forestry so that it would not choose “inappropriate” distribution institutions. And more important, it must aware to identify its connection with practice politic context in Indonesia. Minister of Forestry is a political position that could determine a better dynamic future for Indonesia’s Forestry.(tJong and Nino)

Forest For People – Stabilizing the Climate

Indonesia’s proposal for financing forest conservation and protection under the scheme of Reduced Emission from Deforestation and Degradation (REDD), or in other words "carbon trading", has now become a national issue. Many stakeholders are busily preparing structures and infrastructures, so that this climate change mitigation scheme, based on voluntary obligations and market based economic mechanisms relating to global “environmental services”, can be implemented smoothly. One thing is certain: This development will trigger new forestry policies.

However, these enthusiastically embraced activities neglect the basic principles of Indonesia'n forestry, especially the rights of the local people to community based (local or traditional) land use and tenure. The state claims sovereignty over the 143 million ha of Forest and Forest Area, leading to a large number of conflicts over land rights in these areas. On the other hand, the lives and existence of over 80 million Indonesians still depend on forests and forest resources.

For the sake of the democratisation of forest management in Indonesia and also for global climate justice, KpSHK (Consortium for the support of Community Based Forest Management) and all SHK groups (Community based Forest Management), together with participants from the civil society, pledge and call on all people of the world to demand the following from all stakeholders:

1. That local (traditional) communities be given priority and sovereignty over forest management in Indonesia;
2..To support the legal recognition of land use and land ownership rights over forests by local (traditional) communities;
3. That any national and international initiatives to reduce global warming and mitigate climate change which rely on forest ecology should be for the benefit of the local (traditional) communities.
4. That we together, side by side, participate in controlling the implementation of national and international initiatives for the reduction of global warming or climate change mitigation, so that these efforts will not be sacrificed to economic priorities;
5. That the citizens of industrial countries reduce their consumption of goods made from material from forests and forest lands in Indonesia.

With this "Forest for People" petition we express our hope for climate stabilisation. And we call on people all over the world to support "Forest for People" so that climate justice will be achieved.

Supported by:

1.. SHK Community and Participant in 5 Big Islands of Indonesia
2.. KpSHK-Bogor
3.. Masyarakat Adat Tawana, Kecamatan Ulu Bongka, Kabupaten Touna
Pripinsi Sulteng
4.. Komunitas Taragahar Tajomosan, Kecamatan Waigete, Kabupaten Sika, Propinsi NTT
5.. Komunitas Aceh Rayeuk, Kecamatan Lhoong, Kabupaten Aceh Besar, Propinsi NAD
6.. Komunitas Rinjani, Kecamatan Sembalun, Kabupaten Lombok Timur, Propinsi NTB
7.. Komunitas Semende Marga Ulunosal, Kecamatan Nasal, Kabupaten Kaur, Propinsi Bengkulu
8.. Komunitas Meratus, Kecamatan Batang Alai Timur, Kabupaten Hulu Sungai Tengah
Propinsi Kal Sel
9.. Komunitas Rongkong, Kecamatan Limbong, Kabupaten Luwu Utara, Propinsi Sul Sel
10.. Komunitas Masyarakat Adat Hoto', Kecamatan Seko, Kabupaten Luwu Utara, Propinsi Sul Sel
11.. Komunitas Erdas, Kecamatan Dusun Selatan, Kabupaten Barito Selatan, Propinsi Kalteng
12.. Komunitas Gunung Betung, Kecamatan Padang Cermin, Kabupaten Lampung Selatan, Propinsi Bandar Lampung
13.. Komunitas KTHR Sekar Pijer, Kecamatan Panggang, Kabupaten Gunung Kidul, Propinsi DI Yogyakarta
14.. Komunitas DAS Tondano, Kabupaten Minahasa, Propinsi Sulawesi Utara
15.. Komunitas Rengganis, Kecamatan Panti, Kabupaten Jember, Propinsi Jawa Timur
16.. Komunitas Cirewed, Kecamatan Sukajaya, Kabupaten Bogor, Propinsi Jawa Barat
17.. Komunitas Dayak Kutai Barat, Kabupaten Kutai Barat, Propinsi Kalimantan Timur
18.. Komunitas Masyarakat Adat Lodang, Kecamatan Seko, Kabupaten Luwu Utara, Propinsi Sul Sel
19.. Komunitas Rawa Taman Mahap, Menterap, Skadau, Kalimantan Barat
20.. Komunitas Adat Talang Mamak, Riau

URANG SUNDA, NGAHARGAAN JEUNG MIHORMAT KA AWEWE

thanks to Mr. Bagus Priatna for the contribution and Translation

Urang sunda anu cicing jeung hirup di wewengkon Sanggabuana atawa di sabudeureun Taman Nasional Gunung Halimun-Salak, geus kakoncara miboga pengaweruh jeung elmu tur dilarapkeun sapopoena dina ngatur jeung ngolah kakayaan alam. Aya hal anu kacida jerona lamun dilenyepan (filosofis) saumpamana gunung kayuan-lamping awian- legok balongan-lebak sawahan-datar imahan, eta mangrupakeun tetekon (prinsip) dina ngimbangan jeung ngamumule alam.

Tetekon hirup laina anu bisa jadi eunteung nyaeta ngatur hubungan diantara sasama jalma, utamana hubungan awewe jeung lalaki dijero hiji kulawarga anu geus laki-rabi sok komo lamun boga budak. Hiji lalaki salaku bapak geus tinangtu butuh dibaturan tur sauyunan ku awewe salaku ibu pikeun nata kahirupan rumah tanggana, pon kitu deui dina sajeroning nyumponan kabutuhan hirup. Mun diibaratkeunmah bapak salaku direktur bakal leber wawanen jeung ngagedur kasumangetan hirup, ngan meureun boga syarat utama nyaeta ibu anu jadi menejer kudu boga kakuatan anu hampir sawawa (sinkronisasi).

Contona lamun saha bae daek ngulampreng atawa ulin jalan-jalan ka masyarakat nu aya di sabudeureun Sanggabuana/Halimun (Bogor-Sukabumi-Lebak), bakal bisa ningali ku panon sorangan istilahna ulah nginjeum panon ka batur. Aya hubungan anu kacida endahna (harmonis) dina ngokolakeun kakayaan alam saperti ngahuma jeung nyawah. dua pagawean eta saperti ngahuma anu jadi ciri khas sajarah tatanen urang sunda, kitu oge nyawah anu ceuk sabagian ahli sajarah akibat aya pangaruh ti Maram (introduksi). Tapi nu jelasmah duanana miboga lambang kamakmuran anu sarua nyaeta pare anu sok disebut Nyi Sri. Lambang kamakmuran ieu dilarapkeun ka awewe anu dipikaresep jeung dipikabutuh ku balarea, tapi eta kamakmuran jauh tina rasa ujub riya jeung takabur. Sok komo lamun eta pare (Nyi Sri) geus nincak wanci dewasa keur mah eusian tapi malah tambah lungguh.

Babasaan mipit kudu amit ngala kudu menta sing kacukcruk walunganana kapapay wahanganana, saumpama wanci panen pare datang babasaan ieu teh dipake sangkan muncul karahayuan tur aya dina ginanjar kawilujeungan. Posisi saperti kitu jelas pisan yen awewe kacida dipihormatna dina budaya sunda, jadi lamun codekah tur ngapilainkeun awewe ulah boga harepan hirup aya dina karahayuan nu aya ngan ukur meunang bebendon wungkul. Wajar wae aya sababaraha pagawean anu ngan ukur bisa dilakukeun ku golongan awewe, da sigana lamun dipigawe ku lalaki rada barabe jeung hasilna bakal loba gagal jeung tibatan alusmah.

Hiji conto jeung rek hamper kapopohokeun kubalera padahal tarohanana nyawa, orok lahir tibarang rek gubrag nepi ka umur sababara minggu atawa bulan si awewe nu ngalahirkeun tur orokna tinangtu kudu dibaturan indung beurang (bidan tradisonal/ kampung). Urusan dapur atawa palawari dapur pikeun ngatur rupa oge lobana daharaeun keur nyugemakeun semah dinu hajatan, geus pasti awewe anu bakal bisa ngira-ngirana. Dilenyepanmah eta dua conto teh saeutik henteuna bakal bisa ngadorong ka saha wae pikeun laku lampah pikanyaah dina ngojayan sagara kahirupan.

Aya oge pagawean anu mutlak kidu dipigawe ragem antara awewe jeung lalaki, utamana di widang tatanen nyawah. Saperti tandur-ngaberak-ngoyos-babad galeng- mipit- dibuat- ngalantay nepi ka ngaleuit. Sedengkeun umpama ngahuma posis awewe mucunghul deui kacida pentingna saperti nyacar-ngaduruk-ngerukan-ngored- ngaberak- ngarambas jeung nyami. Datang panen tiba kahasil aya kabiasaan nu disebut nganyaran nyata paling awal nyobaan hasil panen, di dieu awewe anu boga posisi kuat kuat tur boga hak pikeun migawe nganyaran tea. Eces jentre atra pertela awewe teh sakitu mulyana jeroning marengan hirup lalaki. Ti ayeuna meuerun geus waktuna urang bareng gawe rancage, saling haragaan jeung saling pihormat antara awewe tur lalaki. Sangkan hirup aya dina karahayuan teu rek pahili-hili cai pagirang-girang tampian.

The Fight that never ends…

Contributed by Lilis Ciyarsih, Nia Ramdhaniaty and Listyana (translated by elnino)

Perhaps that could be the best phrases represent the Ciburial’s woman group condition in a way to fight their economical and household desires.
Kampong Ciburial is one of hamlet (kampong) that administratively includes in the Mekarsari Village. In the area which still hold their tribes and tradition belief of Kasepuhan, inhabited by 425 people (209 men and 216 women), most of them live their life as a farmer, and there is a fact that the number of a farmer lady is higher than a farmer men.

LAND plays a great main production factor to a farmer, both women and men. Land scarcity will lead into poverty, especially to a farmer lady which has always been played a great role in household food accessibility. It is the same reason that we can found in Ciburial women, they have to deal with food scarcity along with land scarcity itself as they admitted.
poor

Woman’s Group as Our Activity Media

It is a “common thing”, which a woman had to be responsible to fill the daily household needs. So that the woman will become confused to figure out on “how to fulfill” that desires, is it on to search for the resources of the income, nor the important available commodities. This Woman’s Group had found one of the ways to create a community media with a name “Kelompok Swadaya Pangan Perempuan (KKSP)” or Food Self-Supporting Woman Group. They have felt the benefit of being “togetherness” in group which has been initiated since April 2005. It is too early to said that this group to be settled. Through collective endeavor activities, it is established some of promising alternative effort choices, economically, and it had been proved at the involvement of KKSP in local economy activities.

With a great hope on the chance of an economics improving, Ciburial woman cultivate and manufactured Cassava as one of agricultural product which can be processed to become assorted of manufactured product, like Cassava flaky (chips). Supported Activity in order to get maximal result is even also conducted, start from community planning, society economical training, training on the added value improvement and comparative study on the food processing to product marketing.

It doesn’t desist to that point, build a support system from various parties is also conducted, either in family storey level, countryside, kasepuhan nor regency. But, still the resistance and barrier have never disappeared in the middle of this exertion. Dozens communities are still assuming that the activity of KSPP during the time only as a leeway filler. Countryside Governmental inattentiveness is also plays as a factor that add the length enlist resistor in implementation KSPP target. On the other side, nowadays the husband support and side kasepuhan become ' sparkling point' of the group member spirit to face group resistance to reach target. Increment on the group cash, group administration regularity, group investment addition and also involvement of all men (husband) in KSPP activity supporting had given a great contribution to KSPP to reach efficacy.

Heaving with high spirit to reach target “with and in” the middle of immeasurable of resistance barrier, nowadays KSPP start to build of support and cooperation with, in this case with the cooperation From the Industrial, Commerce and Capital Investment Department of Lebak Regency. This Woman Struggle which had suffered a never ended long road finally paid off within an adequate response. The Local Government of Lebak Regency finally opens their space Widely to Cooperate with KSPP, whether in the form of support of information and also promotion area.

In the middle of these resistance trying to discredit the role of woman are really cannot be proved by woman which involved in the Food Self-Supporting Woman Group member (KSPP) at Kampong Ciburial, Countryside of Mekarsari. Time has come that the woman esteemed as a society activator which can be self-supporting and can take care of themselves without having to be depended to other party and/or husband. Prosperity, efficiency, equality and highly powered of woman, we have to fight for together.