MENCERMATI TRADISI LISAN DAYAK KANAYATN DI KALIMANTAN BARAT

Oleh Yohanes Supriyadi

Tradisi lisan adalah cerita dan non cerita yang dituturkan secara langsung oleh nenek moyang suku Dayak secara turun temurun. Tradisi lisan ini sangat penting bagi kehidupan masyarakat Dayak, sebab dari tradisi lisan inilah dapat diketahui pemikiran, sikap, dan perilaku masyarakat Dayak. Selain itu dalam tradisi lisan ini mengandung filsafat, etika, moral, estetika, sejarah, seperangkat aturan adat, ajaran-ajaran agama asli Dayak, ilmu pengetahuan dan teknologi tepat guna, serta hiburan rakyat. Bagi suku Dayak tradisi lisan menghubungkan generasi masa lampau, sekarang, dan masa yang akan datang.

Kelompok Cerita:

1. Singara
Singara adalah cerita rakyat biasa yang berhubungan dengan situasi kehidupan di masyarakat. Cerita itu berupa cerita jenaka, cerita pelipulara, cerita binatang, dan cerita kasih sayang. Cerita jenaka misalnya cerita tentang Pak Ali-ali yang sangat kocak membuat tawa bagi yang mendengarkannya.Berikut ini contoh cerita Pa Ali-ali sedang mencari ikan sungai dengan bubu.
“Dimusim hujan ketika air sedang pasang, Pak ali-ali yang pemalas disuruh istrinya mencari ikan dengan menggunakan bubu. Awalnya Dia merasa enggan, tapi karena istrinya sering merengek-rengek akhirnya pak Ali-ali mengikuti keinginan istrinya. Malam ia mulai memasang bubu. Pagi harinya ketika diangkat, tak satupun ikan yang ia peroleh. Ia pun membawa bubunya kerumah dan melaporkannya ke pada istrinya. Istrinya marah-marah dan berkata : “ Dasar bodoooh kao Pak ali-ali, seko’ saluakng buta’ pun kao na’ namu. Dah…..kao gago’ agi ikatn ka’ sunge” Sambil menghukum Pak Ali-ali tidak diberi makan. Terpukul oleh kata-kata istrinya “sekok saluakng buta’ pun na’ namu” akhirnya ia pun pasang bubu lagi. Kali ini ia dapat ikan penuh satu bubu. Tapi begitu dicek satu persatu tidak satu seluangpun yang buta. Akhirnya semua ikan seluang dan ikan yang lain dilepaskannya lagi ke sungai. Iapun pulang dan melaporkan bahwa ikan yang didapatnya sudah dibuang ke’ sungai semua, karena tidak ada yang buta”.

2. Gesah
Gesah adalah cerita yang berhubungan dengan kepercayaan atau agama lama suku Dayak, sosok kepahlawanan, asal usul benda/ kehidupan manusia. Contoh gesah misalnya tentang Ne’ Baruakng Kulup dengan asal usul padi turun ke dunia. Gesah Ria Sinir yang terkenal dengan keberanian dan kesaktiannya. Gesah Pak Kasih yang berjuang merebut kemerdekaan.

3. Osolatn.
Osolath adalah kisah asal usul keturunan suatu suku, atau keluarga. Contoh Osolatn dapat dilihat pada asal usul kehidupan manusia di bumi menurut kepercayaan Dayak Kanayatn.
“Pada mulanya, pada perkawinan kosmis di Pusat Ai’ Pauh Janggi kemudian tercipta Kulikng Langit dua Putar Tanah (Kubah langit dan Kubah bumi), yaitu Sino Nyandong dan Sino Nyoba memperanakan Si Nyati Anak Balo Bulatn Tapancar Anak Mataari (Nyati Putri Bulan dan Putra Matahari). Memperanakan Iro-iro man Angin-angin ( Kacau Balau dan Badai), memperanakan Uang-uang man Gantong Tali (udara mengawang dan Embun menggantung), memperanakan Tukang Nange man Malaekat (Pandai Besi dan Bidadari), memperanakan Sumarakng Ai’ man Sumarakng Sunge (segala air dan segala sungai), memperanakan Tunggur Batukng man Mara Puhutn (Bambu dan Pepohonan) memperanakan Antuyut man Marujut (Akar-akaran dan Umbi-umbian) memperanakan Popo’ man Rusuk (Kesejukan Lumpur dan Tulang Iga). Kesejukan Lumpur adalah perempuan dan tulang iga adalah laki-laki. Selanjutnya Popo’ man Rusuk Memperanakan Anteber dan Guleber. Anteber dan Guleber inilah yang dipercaya sebagai nenek moyang Dayak Kanayatn. Setelah menjadi manusia, selanjutnya, Anterber dan Guleber melahirkan anak-anaknya dan kemudian dalam waktu cukup lama melahirkan anak cucu, sehingga dengan demikian, semakin banyaklah anak manusia di bumi”.


4. Batimang
Batimang adalah kegiatan yang bersifat hiburan atau pelipur hati atau bujukan oleh para orang tua untuk anak-anak. Batimang dilakukan pada saat senggang atau saat mau tidur. Batimang dapat dilakukan pada ungkapan pepatah, pantun atau lagu. Berikut ini contoh pepatah:
1. Abeh gi ka’ bahu, lajak udah bajalatn. Maksudnya Ia masih merencanakan sesuatu tapi rencananya sudah disebarluaskan.
2. Jantek siku siku tulakng takar. Maksudnya Perbuatan yang serba salah.

Batimang dalam bentuk lagu dapat dilihat dari syair batimang padi berikut ini:

Talinsikng papatn inge, tangilikng ka’ surambi
Nek Gasikng turutn pene, bakulilikng tangah sami’
Ansuit dalapm langko, nyingkubakng tongkoktn tanga’
Ne’ Ulit-ulit nyaru’ leko, Nek Baruakng maba pangka’
Nyingkubakng tongkotn tanga’, bakoro nangah sare
Nek Baruakng maba pangka’, baleko tangah pante
Bakoro nangah sare, tarad pulo bantatn
Baleko tangah pante, pangka’ tangah laman
Tarada pulo bantatn, barapi oncok limo
Pangka’ tangah laman, padi turutn ka talino
Barapi oncok limo, angkala’ pamumpunan
Padi turutn ka talino, pangka’ bakaturunan
Angkala’ pamumpunan, bajantok ka’ talidi
Pangka’ ba katurunan, Nek Tingkakok batimang padi
Bajantok ka talidi, satangkakng tama bubu
Nek Tingkakok batimang padi, padi atakng lalu baribu
Satangkakng tama’ bubu, baui raba pango’
Padi atakng lalu baribu, ia tama dalapm dango
Baui raba pongo, satangkakng batakng munukng
Padi tama’ dalapm dango, lalu atakng da’ Nek Untukng
Satangkakng batakng munukng, kandis bunga lada
Atakng da Nek Untukng, minta tulis ka Jubata
Kandis bunga lada, mampak kayunya raya
Minta’ tulis ka jubata, ia baranak menjadi raya
Karake’ ada sakojek, bajuntukng pucuk sangkuakng
Minta tele’ ka Nek Sijaek, minta unsur ka Nek Baruakng

5. Pantutn
Pantutn atau pantun merupakan cerita yang berisi nasihat, peringatan, dan kasih sayang. Pantun terdiri dari empat baris bersajak ab-ab, dua baris sampiran dan dua baris isi. Sampirannya menarik karena kata-katanya berasal dari lingkungan kehidupan. Pantun banyak dipraktekkan dalam kesenian jonggan, berkomunikasi di mototn dan menoreh getah. Tokoh pantun yang terkenal media elektronik yang berasal dari Desa Rees adalah Pak Namben dijuluki si raja Pantun. Berikut ini salah satu pantun hasil karyanya:

Tuhan dan Manusia
Beli gulamerah susah bawa galah
Ke sebuah lahan nabur palawija
Lagi muda gagah, Sudah tua lemah
Begitulah Tuhan mengatur manusia

Mahasiswa Tirakatan boleh jajan
Bahan gula sediakan niranya
Manusia diciptakan oleh Tuhan
Jangan lupa muliakan namaNya

Rupanya teman ngajak bergegas
Tunduk sembunyi rasa ditekan
Kuasa Tuhan tidak terbatas
Mahluk dan bumi Ia ciptakan

Agar menarik dan merdu didengar, pantun juga dapat dinyanyikan saat melakukan pesta adat , atau upacara syukuran lainnya. Biasanya pantun dinyanyikan pada jenis kesenian jonggan yaitu musik tradisional Dayak Kanayatn menggunakan gong, dau, duma, dan suling. Lagu-lagu yang sering dinyanyikan adalah Kayu ara, Kambang bapanggel, dan ma’inang serta banyak lagi lagu yang lain. Lagu-lagu itu merupakan lagu legendaris Dayak Kanayatn yang sangat digemari oleh semua kalangan baik tua maupun muda. Saat ini lagu-lagu itu dimodifikasi kedalam musik moderen.

6. Sungkaatn
Cerita dalam bentuk perumpamaan/pepatah disebut dengan sungkaatn. Perumpamaan atau pepatah yang dikaitkan dengan lingkungan sekitar tentang peringatan,penjelasan atau nasehat. Biasanya kata - kata yang digunakan adalah bahasa formal adat. Berikut ini adalah contoh sungkaatn.
1. Saenek-enek udas, paling ina’ tupe jejek ka’ dalapmnya. Maksudnya pada sebuah komunitas paling tidak satu orang menjadi pemimpinnya.
2. Suka mani’ ka’ Daya maksudnya sesorang yang selalu mengaku dirinya lebih hebat dari yang lain. Kebalikan dari pepatah ini adalah Suka mani ka’ ilir yang maknanya seseorang selalu merendahkan dirinya meskipun ia sesorang pemimpin.

7. Salong
Salong adalah cerita dalam bentuk sindiran atau ejekan terhadap suatu kebiasaan, atau perilaku yang kurang baik di masyarakat. Salong berusaha memperbaiki Sifat,perilaku, dan perbuatan yang tidak sesuai dengan adat atau kebiasaan yang berlaku umum. Contoh salong adalah sebagai berikut :
1). Sayang istri, dipukul
Sayang ke anak di tinggalkan ; maksudnya bekerja keraslah mencari nafkah untuk anak istri.
2). Ujatna’ abut koa ; maksudnya salong untuk anak yang menangis.
3). Angus padakng dinunu ; maksudnya kebohongan yang disampaikan dipercaya pendengar.
4). Katungo ka’ jauh katele’atn, Babotn ka’ samaknya nana’ ia tele’’ : Maksudnya kesalahan orang orang dibesar-besarkan, kesalahan sendiri ditutupi.


Kelompok Non Cerita

1. Sampore’
Sampore dilakukan dalam kehidupan sesorang yang berhubungan dengan rehablitasi hubungan yang pernah cacat. Sampore dilakukan dalam acara lenggang, liatn, dendo, bapipis, batampukng tawar, dan babuis (karena badi atau jukat)/



2. Lala’
Lala’ adalah pantangan bagi masyarakat Dayak Kanayatn dalam melakukan sesuatu baik itu pantang makan, melakukan sesuatu, dan mengucapkan kata - kata. Masa pantang bisa tiga hari, tujuh hari, 44 hari, dan seumur hidup diatur dalam tradisi masyarakat setempat. Tujuan lala’ adalah agar setiap anggota masyarakat terhindar dari bahaya, kekuatan meningkat, atau terkabulnya niat dalam pekerjaan.

3. Tanung.
Tanung merupakan tradisi masyarakat dalam menentukan jenis kegiatan misalnya membangun rumah, menetapkan mototn, mancari jalan terbaik dalam situasi gawat/perang. Upacara batanung akan memberikam suatu keyakinan tentang jenis kegiatan yang dapat dilakukan kemudian. Jenis tanung adalah tang ai’, tanung tali, tanung karake’, tanung sarakng pinang, dan tanung dapa’ layakng.

4. Baremah
Baremah adalah permohonan penutup atau ucapan syukur atas hasil pekerjaan, seperti pada baroah, babalak, muang rasi, bapipis, basingangi (niat). Kegiatan ini lebih bersifat pribadi atau bagian upacara keluarga.

5. Renyah
Renyah adalah bahasa dayak kanayatn dalam menyebutkan lagu atau nyanyian. Isi nyanyian berupa pantun yang sangat digemari oleh seluruh lapisan masyarakat dalam berkasih sayang, saling sindir, atau oleh orang tua menyampaikan pesan kepada anaknya. Renyah biasanya dilakukan pada saat ke mototn atau ke hutan.

6. Bacece’
Bacece adalah berunding di antara para tokoh, sanak keluarga, dan kerabat sekampung mengenai budi, hutang, atau hal lainnya dari orang tua/kepala keluarga/tokoh adat/tokoh masyarakat yang sudah meninggal dunia. Perundingan yang dipimpin oleh pemuka adat biasanya menghasilkan kesepakatan mengenai kejelasan dan tindakan yang dapat diambil bilamana perlu. Tujuannya agar arwah orang yang meninggal dapat lebih baik dan aman di surga, dan keluarga yang ditinggalkan dapat lebih tenang dan rukun.

7. Pangka’
Upacara adat pangka adalah upacara adat untuk memperingati Ne’ Baruakng Kulup merunkan padi ke dunia.Upacara ini biasanya dilakukan sebelum patahunan (masa ba mototn). Sebelum Upacara adat yang dipimpin oleh temenggung ini dilaksanakan , terlebih dahulu melakukan sembahyang bersama di panyugu setelah itu pangka’ gasing dimulai.

8. Mura’atn
Muraa’atn adalah berdoa agar sesorang tidak ditimpa mala petaka. Tradisi ini sifatnya pribadi perorangan.

9. Liatn
Liatn adalah upacara adat Dayak Kanayatn dalam bentuk magis dan sakral. Ditampailkan dalam bentuk tarian, doa, dan prosa berirama. Tujuan liatn adalah untuk pengobatan, membayar niat, dan lain-lain. Liatn dipimpin langsung oleh seorang dukun ahli liatn dan dibantu oleh seorang panyampakng serta beberapa panyangahatn. Jenis liatn berdasarkan pemampilannya adalah liatn daniang, liatn nyande, liatn bantal, dan liatn kanayatn. Perbedaan jenis liatn itu didasarkan pada irama serta kata-kata yang digunakan. Tiap jenis mempunyai tokoh tersendiri, misalnya liatan danian adengan tokoh Ne’ Sinede, dan Ne’ Lampede. Sedangkan pembagian jenis lian menurut tujuannya adalah liatn batama bohol, liatn ngaladak buntikng, liatn badingin, dan liatn ngangkat paridup. Misalnya liatn batama bohol bertujuan untuk memberi anak, sedaangkan liatn ngangkat paridup untuk memperbaiki patahunan yang gagal. Kegiatan upacara dalam liatn antara lain adalah nyangahatn dalam rumah, ngantar roba, ka’ ayutn, baramauan ngamok jalu, ka’ bawakng, bajampi, ka’ Jubata masaka, nyangahatn ngago’ sumangat, notor (memberi makan iblis jahat), ka’ dango bonto, ngalainse, ngungke, ka’ paramainan, dan baripakng. Waktu pelaksanaan antara lain sehari semalam, tiga hari tiga malam.Nilai seni tari dan lagu dalam liatn ini sangat menonjol yang diiringi alat-alat musik agukng, dau, dan tuma’ (gendang)

10. Mulo
Mulo adalah adat mengucilkan seseorang yang melakukan kesalahan berat kepada masyarakat adat Dayak.

11. Gawe
Gawe adalah upacara ucapan syukur. Gawe juga dilakukan untuk memulai kehidupan baru. Contoh gawe adalah gawe padi, gawe balak, dan gawe panganten.

12. Totokng
Upacara adat besar penerimaan kepala manusia hasil bakayo tempo dulu. Karena dalam pelaksanaannya menyangkut kehidupan dan hubungannya dengan lingkungan sehingga upacara nyangahatn dilakukan di setiap tempat kegiatan orang Dayak, misalnya di Panyugu, Panamukng (bukit/hutan rimba), Pasiyangan (tempat keramat asal usul nenek moyang beserta sejarahnya), sunge, tanga’ rumah, di atas pante, dan di dalam rumah. Semua tempat harus didatangi sebab kalau tidak kampung akan terkena bencana atau jukat. Totokng dipimpin oleh imam.
Saat ini upacara totokng jarang dilakukan, selain biayanya besar, upacaranya juga harus sesuai dari asal usul keluarga pengayau dan dari keturunan cerdik pandai adat. Selain itu ada kekawatiran terkena jukat.Sesuai denga tujuannya, totokng dibuat untuk penamaan pantak (topeng) guna menemukan asal usul suatu keturunan. Ada tiga tokoh Dayak yang dulu pembawa totokng yaitu: Bunsu, maniamas, dan Ure Nyabukng.

13. Nyangahatn
Bagian upacara dalam bentuk doa dalam adat dayak adalah nyangahatn. Upacara adat ini banyak digunakan dalam peristiwa adat seperti liatn, lala’remah, gawe, sampore’, dan mato’. Nyangahatn juga dilakukan saat bercerita sejarah kejadian asal usul. Tujuannya mengucap syukur mohon bimbingan dan perlindungan atau pemberitahuan kepada Jubata, Ne’ Panampa, Ne’ Daniang, terhadap kegiatan dalam bekerja. Nyangahatn dilengkapi dengan palantar (persembahan).

14. Dendo atau Lenggang
Bentuk upacara ini bukan berasl dari asli Kanayatn. Upacara ini dilakukan pada saat membayar niat. Kegiatan ini mirip dengan liatn tetapi dengan variasi dari luar yaitu melayu dan cina.

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Posted in: Kearifan Tradisional

STRATEGI PENGEMBANGAN HASIL HUTAN NON KAYU BERBASIS KOMUNITAS DI KALIMANTAN BARAT

Oleh Yohanes Supriyadi

Latar Belakang
Selama lebih kurang tiga dekade terakhir, Indonesia menerapkan kebijakan pengelolaan sumber daya alam yang eksploitatif, khususnya hutan. Hal ini didorong oleh politik ekonomi yang mengedepankan pertumbuhan ekonomi dalam skala makro. Semangat eksploitasi ini terlihat dengan dikuasakannya 54,3 juta hektare dari 64 juta hektare yang hutan ada pada konsesi hak pengusahaan hutan, dimana lebih dari setengahnya beroperasi di Kalimantan. Akibatnya, kondisi hutan pun mengalami degradasi yang sangat memprihatinkan. Jika antara 1970-1980-an, laju kerusakan hutan yang terjadi sebesar 500.000 hektar per tahunnya, maka sejak 1980-an, laju kerusakan hutan yang terjadi setiap tahunnya mencapai dua kali lipatnya.
Pada era 1980-an, eksploitasi hutan untuk diambil kayu alamnya, mengalami masa keemasan. Ekspor kayu pun mengalami peningkatan yang sangat besar dan menjadi salah satu tulang punggung pendapatan negara. Larangan ekspor kayu bulat ditetapkan dan mendorong pertumbuhan industri berbasis kayu dengan sangat pesat di dalam negeri. Instalasi industri perkayuan yang sangat besar pada masa itu, tidak mempertimbangkan ketersediaan bahan baku dan keberlanjutan usaha.
Di sisi yang lain, ternyata masyarakat di sekitar hutan tidak terpengaruhi oleh gegap gempita yang dialami industri perkayuan. Teori tetesan ke bawah (trickle down effect) yang diagung-agungkan oleh pembuat kebijakan ekonomi, ternyata tidak berlangsung dan tidak pernah terjadi. Masyarakat yang hidup di sekitar hutan dan menggantungkan kehidupannya pada produk-produk hasil hutan, tidak juga merasakan akibat dari eksploitasi sumber daya yang ada dihadapan mereka. Kesejahteraan mereka tidak mengalami perubahan. Bahkan, sumber penghidupannya malah terganggu diakibatkan kerusakan ekologis hutan, dampak dari eksploitasi yang serampangan.
Sejak masa kejayaan ekploitasi hutan melalui sistem HPH, harga kayu hasil penebangan cukup menggiurkan masyarakat untuk mengusahakannya. Sebaliknya, nilai tukar produk hasil hutan non kayu secara bertahap mengalami penurunan. Akibatnya banyak masyarakat, yang secara tradisi mengusahakan hasil hutan non kayu, menghentikan kegiatan tersebut dan beralih pada ekspoitasi kayu hutan. Eksploitasi ini sekarang tidak hanya berlangsung pada kawasan produksi saja, tapi juga telah merambah pada kawasan konservasi yang ada. Akibat dari telah semakin terbatasnya tegakan hutan yang belum diekstraksi. Selain itu, prilaku eksploitatif ini juga berdampak langsung pada produk hasil hutan non kayu. Dimana banyak produk-produk tersebut yang membutuhkan dukungan tegakan hutan yang baik untuk berkembang optimal. Jika kondisi kerusakan hutan semakin parah, bukanlah sebuah keniscayaan beberapa produk hutan non kayu akan pula menjadi punah.
Prilaku yang eksploitatif tersebut masih berlaku hingga saat ini. Pemberlakuan kebijakan desentralisasi pemerintahan pada pemerintah daerah, ternyata tidak membuat pengelolaan sumber daya alam menjadi lebih baik. Peluang untuk merumuskan kebijakan secara mandiri ini ditangkap sebagai peluang untuk kembali mengeksploitasi sumber daya hutan. Pengeluaran izin hak pengusahaan hutan skala kecil marak dilakukan hampir pada seluruh kabupaten yang masih memiliki sumber daya hutan. Episode penghancuran sumber daya hutan pun kembali bergulir, dimana masyarakat di sekitar hutan tetap hanya sebagai penonton dan korban dari eksploitasi yang dilakukan di depan mata mereka.
Belakangan ini di Kalimantan, pada sebagian masyarakat di sekitar hutan telah mulai tumbuh kesadaran untuk mengusahakan alternatif pendapatan selain kayu. Umumnya, mereka mengembangkan komoditas yang merupakan hasil hutan non kayu. Banyak dari mereka yang mencoba menggali kembali kearifan lokal yang diwarisi nenek moyangnya dalam mengupayakan hasil hutan non kayu. Kesadaran ini tubuh dari kenyataan penurunan kondisi lingkungan di sekitar mereka dan menipisnya ketersediaan kayu yang dapat dieksploitasi.
Inisiatif pemanfaatan yang tidak merusak ini bukan tidak memiliki kendala. Salah satu kendalanya adalah belum berpihaknya kebijakan dari pemerintah pada pengembangan hasil hutan non kayu. Banyak pemerintah daerah yang belum memandang produk hasil hutan non kayu sebagai produk yang dapat diandalkan dalam mendorong ekonomi daerahnya. Insentif dan perlindungan dari pemerintah daerah bagi keberlanjutan usaha pemanfaatan hasil hutan non kayu oleh masyarakat belum banyak dirasakan. Keadaan ini diakibatkan masih rendahnya pemahaman pemerintah daerah menyangkut potensi yang dimiliki oleh produk hasil hutan non kayu.
Mencermati kondisi di atas, beberapa pihak yang berkegiatan mendorong pemanfaatan hasil hutan non kayu di Kalimantan dan tergabung dalam Jaringan Pemantau Kehutanan Kalimantan, bermaksud mencoba mendorong perubahan kebijakan di tingkat lokal (baik di tingkat kabupaten maupun propinsi) dan regional (Kalimantan) melalui sebuah program identifikasi dan desain strategi pengembangan hasil hutan non kayu di Kalimantan. Aktivitas ini diharapkan dapat mendukung bisnis masyarakat berbasis hasil hutan non kayu, yang akan memberi efek peningkatan ekonomi masyarakat di sekitar hutan dan juga akan berdampak pada perlindungan hutan.

Harapan :
Mendorong pengembangan usaha kecil kelompok masyarakat berbasis hasil hutan non kayu melalui perencanaan bersama antara pemegang kebijakan, pelaku pasar dan produsen hasil hutan bukan kayu sebagai upaya pengentasan kemiskinan masyarakat di sekitar hutan di Kalimantan

Tujuan :
1. Mengidentifikasi potensi-potensi HHNK yang dimilki komunitas-komunitas sekitar hutan di 8 kabupaten di Kalimantan
2. Mengidentifikasi rantai dan jaringan perdagangan, kapasitas penyerapan dan pengolahan pabrik-pabrik pengolah HHNK di 8 kabupaten di Kalimantan
3. memberikan input kepada pembuat kabijakan dalam membangun strategi pengembangan HHNK yang prospektif

Hasil Yang Diharapkan

1. Data, informasi dan pengetahuan yang komprehensif dan mendalam (sebagai hasil dari studi identifikasi potensi HHNK di komunitas-komunitas sekitar hutan di 8 kabupaten) mengenai HHNK, teknik-teknik budidaya dan hambatan-hambatan dalam usaha-usaha berbasis HHNK di tingkat komunitas, termasuk hambatan-hambatan yang berupa kebijakan yang menyangkut HHNK
2. Data, informasi dan pengetahuan yang komprehensif dan mendalam (sebagai hasil dari studi potensi perdagangan beberapa produk HHNK) mengenai rantai dan jaringan perdagangan, kapasitas pengolahan pabrik, rute perdagangan dan transportasi beberapa HHNK yang prospektif serta kendala-kendala yang ada termasuk kendala kebijakan.
3.1 Draf strategi untuk pengembangan HHNK prospektif sebagai masukan bagi pembuat kebijakan di tingkat kabupaten (di 8 kabupaten), di tingkat provinsi (4 provinsi) dan tingkat regional Kalimantan.
3.2 Buku mengenai HHNK dengan pendekatan komprehensif dan kritis

Kelompok Penerima Manfaat

1. Pemerintah kabupaten dan provinsi akan mendapat manfaat dari data dan informasi yang komprehensif mengenai HHNK yang prospektif di daerahnya; data dan informasi tersebut dapat diintegrasikan ke dalam strategi pengembangan pendapatan daerah yang bervisi konservasi dan pemerataan distribusi sumberdaya kepada komunitas, khususnya komunitas sekitar hutan;
2. Komunitas sekitar hutan pengelola HHNK akan mendapat manfaat dari informasi mengenai prospek HHNK, teknik-teknik budidaya dan kebijakan yang mendukung pengembangan HHNK. Informasi mengenai prospek HHNK (yang akan diintegrasikan dengan informasi yang lebih luas di tingkat regional Kalimantan melalui Infokal) akan dapat dijadikan strategi pemilihan budidaya cash-crops dalam strategi ekonomi mereka. Informasi mengenai teknik-teknik budidaya HHNK prospektif (dari dokumentasi teknik-teknik budidaya HHNK prospektif) akan membantu komunitas dalam meningkatkan kualitas HHNK yang akan berimplikasi pada peningkatan harga. Kebijakan-kebijakan yang mendukung pengembangan HHNK yang dikembangkan pemerintah akan mendukung usaha-usaha pengelolaan HHNK;
3. Pedagang pengumpul, pengusaha pengolahan lanjutan, pengusaha jasa transportasi dan eksportir HHNK akan mendapat manfaat dari informasi mengenai rantai dan jaringan perdagangan, kapasitas pengolahan pabrik, rute perdagangan dan transportasi beberapa HHNK yang prospektif serta kendala-kendala yang ada dalam mengenali peta permasalahan mereka yang mereka hadapi untuk menyusun rencana mereka dalam asosiasi mereka masing-masing. Kebijakan megenai pengembangan HHNK oleh pemerintah kabupaten maupun provinsi tentu akan mendukung usaha perdagangan, transportasi, pengolahan dan ekspor HHNK;
4. Informasi mengenai potensi, teknik-teknik budidaya, perdagangan, dan ekspor HHNK akan bermanfaat bagi pengelola program untuk mendisain program-program fasilitasi kepada kelompok-kelompok komunitas pengelola HHNK secara komprehensif. Informasi mengenai kendala-kendala kebijakan yang berkaitan dengan pengembangan HHNK juga dapat dijadikan dasar kerja-kerja perubahan kebijakan (advokasi) yang harus didesakkan kepada pembuat kebijakan secara terus menerus.

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Posted in: Ekologi Kalimantan

INDONESIAN MOVEMENT POLITICAL STATEMENT AND APPEAL: Change now or there is no hope at all

By Yohanes Supriyadi

Those in power and the political elite have failed to carry out the People's mandate. This is
plain to see from the evidence of on-going devastation in various areas of life across the
nation. Farmers, fishermen, laborers, the unemployed, and the urban poor continue to be
gripped by the same problems, which are only growing worse. We witness children dropping
out of school, unemployment, and various other social wounds lashed upon the lives
of the People. Natural disasters, landslides, floods, and forest fires increasingly reveal the
consequences of human greed that eventually brings catastrophes. It is undeniable that
suffering and misery have become the daily rations for a large portion of the Indonesian
people.

Justice for former President Soeharto remains little more than a dream for the majority of
the People, to say nothing of trials for violators of human rights. Not only is the fight
against KKN [collusion, corruption, and nepotism] not advancing, but KKN is actually increasing
and spreading to the new business and political elites. Piles upon piles of KKN
cases are ignored, giving the impression they are even being protected. Whether we are
talking of the KKN cases involving the family and cronies of former Gubernur Usman Djafar or
those involving current power holders such as the cases of Corruption Assurance, Lativi
and the case of the Tenda Biru - the supremacy of law bows down to the supremacy of money and power.

In a word, the reform agenda has been deliberately thrown in the "garbage can" by those
in power and the political elite. More than that, they have deliberately "killed" the reform
movement voiced by every element in the nation. This "killing of reforms" has been accompanied by the launching of policies that are anti-People such as the raising of prices for fuel, electricity, and telephone, while at the same time granting blanket amnesty to the worst
corruptors.

Setting a moral example has become a rare event among our leaders. Concern for the People
has been reduced to empty political rhetoric. Any deep commitment to carrying out the
People's mandate has been "prostituted." Meanwhile, political activity amounts to little more
than the accumulation of political power resources and money for personal and group interests
that are obviously particular and of the moment. This is why the political transition of
this nation has not brought democracy and justice, but rather political uncertainty and perpetual
impoverishment of the People.

These facts confirm one thing - that a de facto vacuum of national leadership is occurring at
this moment. Formal political leaders do indeed exist, but their existence contributes very
little to solving the nation's problems and uplifting the quality of people's lives in general. It is
nearly impossible to find any concern on the part of these leaders for the fate of the People,
whose suffering, poverty, and destitution grows. It is justified, then, for the People to lose
their trust and begin to support an agenda to withdraw the mandate making them national
political powerholders.

Fundamentally, no hope for change can be given to those in power now. And yet, for the sake
of the future of democracy and a genuine struggle for the people, we will give one last opportunity to those in power to prepare and repair themselves in accordance with the demand for
total change from every corner of the nation. We believe that such and opportunity still exists,
even if only tiny. If the opportunity is fully utilized to achieve the aspirations of the People
and the reform movement, the powerholders and political elite will have regained their
place in the People's hearts. But if this small chance is squandered, it is the justice of history
that will be heard. It is well to recall that the strength of the People can always rise to end the
oppression and suffering they endure.

It is evident that this country's formal political leadership must change quickly, or there can
be no hope for the of this beloved nation. For these reasons, we, a private grouping of citizens
concerned about the fate and future of the Indonesian People, declare:
1. Appeal to those in power and other political elites to concentrate their attention on rapidly addressing the problems of the nation in the shortest time possible, bearing in mind the political competition for 2009 and the potential for political feuds.
2. Appeal to those in power and other political elites to set an example as leaders who truly care about the fate of the People. The form that example takes, among others, should begin with promoting a simple life starting with the leaders themselves and extending to their families, and further supported by a personal desire to cut their own salaries for the sake of the broader population.
3. Appeal to all elements of the population not to depend on the formal political leadership to solve all the nation's problems, which are so complex and in need of immediate handling. Only by working collectively can we make the maximal contribution to solving the national problems that are increasingly acute and alarming.
4. Appeal to all levels of society to push for the emergence of new leaders who are honest, clean, consistent, and prepared to make sacrifices to guide the People out of this un-ending crisis.
5. Appeal to all Indonesians to arouse the spirit of struggle and strengthen their consolidation to compel the powerholders and other political elites to make greater efforts to solve the problems of the nation.
6. Appeal to the whole Indonesian People to be vigilant of and prepared to prevent the return of Soehartoist forces and the New Order which could seize the opportunities presented by the current political mess.

These are the appeals we put forth with the singular certainty that changes in the life of the
People are only possible if each of us acts collectively with solidarity.
The history of the Indonesian People provides proof of this.

Pontianak, March 2008
INDONESIAN MOVEMENT WEST BORNEO

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Posted in: Politik

THE PORTRAIT OF WEST KALIMANTAN INDONESIA IN LATEST 5 YEARS

By Yohanes Supriyadi

Background
The province inhabited by plural communities, in latest 5 years has the quality of human resources under the national average. In 2002, Human Development Index only reached 62,9 (National: 62,8). The development in public health is still low comparing to national average, although it has shown a significant increase. The data of 2000 and 2003 show: life age expectation is 64,3 years (National: 67,9), infant’s mortality rate: 50 per 1000 births, (National: 44 per 1000), while the nutrient status of children under five years that is still bad, is high enough that is 14% (National:9%).

In education field, West Kalimantan, so far is still under the National average. In 2003, the average of time length for schooling of about 15 years, reached 6,03 years (National:7,1 years). Participation rate of schooling for 7-12 years old was 92,05% (National:96,42%), while the drop-out rate increased from 1,315% in 2002, to 2,12% in 2003. According to the data of the same years, West Kalimantan reached the rate of pure participation of elementary school, 88,89 (National: 92,55), Junior High School, 50,88 (Natinal:63,49), Senior High School, 29,11 (National:40,56), College, 5,15 (National:8,55). While the percentage of illiterate people above 10 years old is 10,91%, (National:9,07%) and of those who do not go to school is 11,1% (National:8,50%).

In population field, the population growth decreased from 2,65% in 1980-1990 period into 1,53% in 19990-2000 period. This is not ideal for West Kalimantan that has a population of 3.993.580 inhabitants (2003) to live in a region of 146.807 square kilometers. The population growth decreases and the economic growth is still low. In 1996-2002 the economic growth was only 3,30% per year and generaly it was pushed by the people’s consumption, investment in the permanent capital, goods export and service.

In 2003, the percentage of open unemployment was 8,8% or 165.000 persons. (In 2002, 155.000 persons or 8,57%) The persentage of poor people was 14,79% and now it tends to rise.

In this country, act number 32/2004 motivates ethnic awareness strongly that leads to the emergence of ethnic nationalism (Alqadrie,2003). The emerging ethnic awareness was modificated by the authoritative political elites by “dividing” the West Kalimantan area into regency/city areas which directly or indirectly has divided this province based on the ethnic groups. This condition was worsened by the implementation of direct vote in electing the local heads (PILKADA) in 2005. the political violence happened among the teenagers. Thousands of students, from Elementary Schools’ till High Schools’ students were involved in the riots among the supporters of the candidates. They were mobilized by the political elites and their parents to participate in the campaignes which were going on, whereas those under 18 years old were considered children as stated in act number 20,2004 about the protection of children.


High Criminal Rate
In the latest five years, West Kalimantan has been the threathened by the increase of criminal rate. The severance of working relation (PHK) in wood industry, the control of on illegal loging resulted in unemployment. Then the criminal cases (such as robbery, motorcycle plundering) increased more than twice. Based on the city police’s data, in 2003, the robbing cases reported to the police were only 40 cases, while in 2004, they increased into 77 cases,and in 2005, it was reported that the cases dramatically increased to 222 cases and in 2006 up to April, there were already 116 cases. (AP Post, Saturday, April 29th, 2006)

Collective violent actions by the youths increasingly happened from year to year in West Kalimantan. The fights among students did not only happen in the cities, but also in the villages. In 2004, there were 34 students’ fights cases and in 2005 they increased to 56 cases. The causes of the fights were usually personal problems (the fight over girls: 12 cases, sport competition: 12 cases, prestige acknowledgement: 21 cases, and the impact of the school initiation: 6 cases, and the rest due to alcoholic areas: (AP Post, January 27th, 2006)

Gender- Based Violence
The victims of gender-based violence in West Kalimantan lately have been increasingly high, so that they need serious attention from various competent sides. The victims generally consist of urban society members, housewives, factory’s workers and women farmhand. The causes could not be generalized, perhaps due to economic burden and many resulted restricts women’s movement and their ways of dressing including the patriachal culture that place men in higher position. The violence at home still happens up till now. The victims are usually women and children. Because of the arbitrary and unfair action, there are many victims suffer from phsycal and mental disturbance. From many cases happening in Singbebas (Singkawang, Bengkayang and Sambas) Sambas Regency gets the highest position, then followed by Bengkayang and Singkawang (AP Post, Saturday, June 24th, 2006).

West Kalimantan also is being overhelmed by the “trend” of adultery and violation cases, whose victims are young women, particularly in Sambas Regency. In the latest 2 month, in a sub-district there happened 3 cases. Based on the latest cases, there were some causes of the cases. Among others, were pornographic movie, free sex, the weakness of faith and piety and loose control of their parents. (AP Post, Friday, September 22th, 2006). Besides, it is easy to get pornographic VCD, stencilized books and the access of Internet without protection. These are considered as the causes of the “cultural trend”.

The Increase of HIV/AIDS Victims
HIV/AIDS in West Kalimantan has become an epidemic at present HIV epidemic is still concentrated with the low spreading level in general population, but high in certain populations. The threat of their epidemic can be seen through the data of HIV infection that continue to rise, particularly among the groups with high risk in some districts in West Kalimantan.

¬Proverty and Morality
The state of morality correlates with poverty, where criminal cases tend to be high because of the poverty. Iqbal (2004) noted that the high rate of crime in 1999-2005 was caused by unstability in family life in the society, where the deforce rate increased, a family with a single-parent that became a trend, love and inimate relationship in a marriage that decreased. Moreover, according to Iqbal, the crime did not only correlate with poverty, but also with prejudice, poor housing conditon, lack of education, lack of food and healthy sanitation, and poor family environment even having no family at all.

THE TRENDS
Our assistance process in 2 years shows interesting phenomena. Modernization and globalization, signed with the implementation of technology and information has changed people’s life style. One of the growing lifestyle is an instant life style. People tends to simplify their lives or striving ease of life. People try to minimize the difficulties in various dimensions and level of life. The development in science and technology makes many things to happen. In fact, what they are doing are natural and legal, but, for the youths, these things trap them (without being concious) in a situation or life experience that can spoil them to live in an easy life. They can not face or are not accustomed to difficult reality, whereas, life is not always easy, it demands struggle.

Being trapped in the situation. Like this, makes the youths alien to reality of life. They are quite accustomed to something easy, not difficult. On the otherhand, their alien situation paralyses the youths, so that they can not make a certain attitude toward the development of life situation which is happening. They tend to go with the follow in life.

The condition above was supported by the result of research done by some NGOs in West Kalimantan some time ago. Another problem that influenced the methods of teaching at schools was the educational system in Indonesia. The system used did not base itself on value education (Bahari.S, 2005). The lessons at schools were only about modern sciences, while the local knowledge based on the wise culture toward fellow human beings and the environment was not considered at all. The changes the students got from the school made them really confused. The result was the moral degradation in the children’s and youths’ communities. Many of them did not use or respect the wisdom of customs and traditions inherited by ancestors in their daily lives.

Besides, the experience of the long conflict among ethnics groups also influences the youths in West Kalimantan very much. They experienced by themselves, how the interests among the people collided each other, and customary laws, negotiations, and peace efforts were made to settle the conflicts. But when the efforts failed, the struggle continued by using the violent actions, especially those concerning the desputes on the vital needs in life, such as the access to the land, forest and other natural resources, as the important part of their environment.
Ironically, when people did violent actions in conflict resolution, their demands were more often fulfilled companying to using the peaceful ways and negotiations(Krist,2005). This cunduction motivated the children and the youths chose violence actions as the ways to overcome every problem the faced. Therefore, cultural violence as we know, lately increased accompanied by the use of symbols that adhered to the image of head hunters. This was the manifestation of frustrated feeling that was very strong but failed to be understood by the rulling regime, or got the wrong response.

However, we can not blame the youths merely on the situation. The youths were in the situations that conditioned them to behave and to act in certain ways. The first condition was social-economic situation in which money became determining factor or everything. Money has become “New God”. Everything in life was valued and appreciated by the amount of money spent for it. Therefore, life become very materialistic. Values in life, including faith value, decreased and lost its influence in every aspect of life.

People did not hold on to the moral values, but they always asked, “ how much money have I to pay?” So, it was not surprising that corruption, collusion and nepotism happened everywhere. Money was shackling everything; it became the reason, means and purpose of living. We agree that money is important, but it is only the means for doing or achieving something else. But in the latest time, when people talken about values in life, it was as if they talked about nonsese.

The second condition is the socio-political situation in which communalism happened everywhere. What we mean by communalism is the situation in which people do not concern about common necessity, but only about their own group’s. The thinking pattern like this eneourages and trap people in individualism. Common necessity is not a hope that must be struggled for, but becomes a dream with no end. One does not care about others’ necessity, as long as my group is weathy; as long as my group wins; as long as my group is happy. “why should I think about it.” Is an expression that often reflects this inner attitude.

The third condition is the sosio-cultural situation in which the violence become more structuralized. This condition is the end of the first and the second conditions. Feeling of respect toward others and reality in life (nature and environ ment) gradually lost. When it is considered to prevent from doing something, it must be put away, or distroyed if necessary. On the other hand, of something is wanted to selp, it will be aquired in any way, without considering the necesity of others. So the killing toward fellow human beings, the destructing of foresh and the exploiting of natural resorces happen here and there. So, the purpose permits any way, including violence way. The violence becomes the only choice when facing anything or anybody.

So the yourths in West Kalimantan live in there kinds of condition that push them down and influence each other. Basically, they make the youths feel strange to themselves, to then families, to their communities, and at the and, to their god.



PEOPLE’S INITIATIVE FOR DEVELOPING
This program is done as the continuation of the series of facilitation of Cooperation Program of YPPN with Cordaid in the latest 2 years (January 2005 to December 2006). Trerefore, the program will be done integrally and involves the initiative of education community groups. It is meant to avoid people’s “ demoralization” at school institution, since West Kalimantan is priority place for managing the conflicts.

There are three districts that have been made project basis for developing learning process in preparing social aspect of conflict management in peaceful ways done by the youths assisted by YPPN in 2 years (January 2005-December 2006), they are: Pontianak Regency, Landak Regency and Bengkayang Regency. Bat based on the suggestion and recommendation of the people in the workshop on strategic planning and program on 2 to 4 of October 2006, in the period of 3 years to conie (January 2007-December 2009), besides strengthening project basis in the 3 regencies, we also will enlarge the project basis on other 2 regency areas, i.e.. Sambas Regency and Singkawang City.

The enlargement of program area terget is based on the consideration of the lesson of creativity and the care about learning enivironment showed by 30 schools in these there regencies that are important and neccessary for the common learning material, especially within the scope of surrounding communities as well as the communities of the other schools in the scope of West Kalimantan

We found out that during the program time, the youths in the 30 schools showed that the need of freshness of the environment of learning could be fulfilled by investigating the use of learning result, at schools as well as in the society. Together with this, they also showed the pactiee of living together harmoniously. Besides, the effort of good experience disseminating could be used as the way to build larger awareness, and at the same time showing another interesting aspect in supporting peace culture through productive, activity with the high perception of nationality.

The practices are in line within the global trend supported by various international organizations, the ones organized by the government, as well as those organized by NGOs, or the institutions under UNO. One of the organizations is Cordaid that develops its missions, by (one of them) developing peace and increasing the capacity for conflict transformation. Through Peace Building Program offered in Indonesia, Cordaid’s missions closely relates to the initiative that has been developed by the youths’ groups that have been mentioned previously, particularly in three important aspects, namely gender, conflict resolutions, anti-violence promotion.

In developing the program in gender aspect, the assisted youths have shown the clear educational abjectives, namely to make use of space for the emergence of initativess of young girls and boys to make mutual interaction. It has also been shown there are sosial pre-condetions that have been fulfilled, among others are:
(1) Students’ institutions that are special organizations built through the students’ meetings to manage the organizations based on their agreements.
(2) There are norms, values or rules as the basis for developing the organizations’ regulations for gender education and anti-violence continously and
(3) There is a clear description among the teachers about the education model, without considering the legal acknowledgement from the government.

School as an Entry Point
School is an institutations that has an important duty, not just as place for increasing information control and technology mastery, it also has a duty in building the students’ capacity in responsibility and in decision making that is wise in their life.Goverment schools must become the main motivators in free public education, wher the education must be universal, does not take side (non sectarian), and free. As the mani objectives of citizenskip policy (civic virtue) and to creatc the men of character, so it is obviously that education is not for certain groups only (sectarian ends). The falure of moral resoning and values clarification approaches with the resuct that can be felt in social demoralization in 1990’s era han made the anti-climax in moral education in West Kalimantan .
¬
Based on this reality, on 18 to 20 of September 2005, YPPNs some experts in education, youths’ leaders and ethics scholars who had concern on the condition met in a meeting named Workshop on Strategic Planning and Programming in Wisma PSE, Pontianak and they produced some recommendation as follows. (1) The conviction that the next generation is a decicive factor social, national and state’s lives, therefore the sociaty needs good citizens (caring citizenry) with good-moral characteristics. (2) They also believe that a person does not automatically have good-moral characteristics, so that it is neecessary to think about the efforts to teach the characteristics effectively. (effective character education) (3) The moral education system does not think about whose values that should be taught to the students, but it is neccessary to think about what values that should be taught to the students. (what values should we teach?) (4) Seing from the poin of view of educational method we still see some weakness, because the method being used is concentrated on the left brains/cognitive approach, that only demands the students to know and to memorize (memorization) the concepts and the truths without touching the feeling, emotion and one’s inner self. (5) Besides, the practices of attitude and the implementation of values of goodness and noble character are not done at schools. This is a methodological-basic error in moral education for humans. There fore, it is not surprising if we find a lot of inconsistency between what they get from the schools, and what the studnts practice outside the schools. In this case, the role of parents in education to form the children’s characterstics (read:morale) is absolutety important, since through the parents the children obtain the continuity of values of goodness they already know at schools. And (6) Without the involvement of parents and family, no mather how good the values taught at schools, they will be useless, because the character education (or “akhlak” in Islam) must contain the elements of affection, feeling, inner touch, and the practice (at the same time) in the form of application in avery everyday life.

This program is designed to be implementad based on some basic assumptions, as follows: (1) The trend of violent action increased in the sociely in West Kalimantan lately. It was triggered off by the struggle to obtain an access to natural resource and to local politics, the moral decrease in social association the violence in family, and the spreading of epidemic disease of HIV/AIDS. Now we can see in the middle of globalizatioan and modernization current the violent actions can easily found in information and communication media. The actions return the stigma of racial violence in the past so that it can be a traumatic experience for the children and teenagers which is indicated by: The increase of violence actions, suchas gang fights among the students, The use of “dirty words” in conversation, The negative influence of one group towerd others among the “peen groups”, The attitude or actions of self-destruction such as drinking alcoholic drink, smoking, Free sex and drug addiction, The moral standard begin to fade, replace by superficial “friendship” morality, The decrease of work ethies, such as being lazy in doing the homework, assignments, etc, The decrease of respect attitude towards the parents, or the elders, The attitude of irresponsibility increases, The unfair or dishonest attitude, such as cheating and telling lies to the parents increase. (Megawangi, 2002). (2) The tend to force the practice of the aducation system by the government through The Regulation of National Education System, makes the models of alteanative education that give apportunity to local-based curriculum, unable to accommodate. Most of the subjects are about science knowledge, white the ethics and morals are disregarded. As the result, the social-cultural defence is getting weaker, and the crisis on wisdon in social life increases, while the new values have not been consolidated yes. We can say that the process of transition and transmission of values and attitude are happening in West Kalimantan. The growing of liberal spirit, has pushed permissive attitude (everything is permissible) opportunism, and “now and have” attitude that can shake the foundations of social life. (3) Gender uneguality can ke found in all sectors of life, such as in job field, occupation field in the siciety. The uneguality is due to unegual background in education. Because the women have a lower education level than the men, the women can not get bigger role in society: There fore the opportinity in education should be opened widely and the promotion of gender eguality must be made. The efforts for achieving gender edguality must be stanted by making eguality in education between male and famele students, so that in the futme both of tham will have the same oppartunity in all fields in life.

It the condition above are not emmediately anticipated orprevented they make the communities in West Kalimantan sick. A future society who loves and civilizes violence in the actions and who now is being infected by HIV/AIDS’s virus, is just waiting for the extinction, due to the conflicts or the virus infection of HIV/AIDS. The latest studies show that the children in the eculy age have been suffering chronically; they are sensitive to some kinds of sickness, they don’t have social-emotional sensitivity, having strong tendency to avoid responsibility, having a weak control over aggressive action, having week moral commitment, having unsound perception about god. Therefore, the program is aimed at contributing to the creating of peace culture and helthy culture (without HIV/AIDS infection in West kalimantan in the future. The program activity starts by facilitating the children and the youths and it is expected can disseminate the two kind of culture above among West Kalimantan poeple who are multi-ethnic and multi-religious through formal and non formal education.


APPROACH, METHODOLOGY AND PHASING PROCESS.
Based on our experience and the evaluation result of the program implementation in 2 years, the approach will be used in this program is by using:
1. Cultural integration, that is to integrate various culture and groups of the participants (students) to illustrate basic concept, generalization and the theories in the subjects at schools.
2. The process of idea construction, that is bringing on the students to undersand the cultural implication in the subjech at school.
3. The freedom in presenting, that is to adjust the teaching method to the students’ way of learning in order to facilitate their academic achievement considering their variety in race, culture and social groups.
4. Understanding, that is by identifying the original ethnic characteristics of the students and deciding the teaching method for them.
5. Directed training, by training the students to participate in any activity at school, such as spport activity together with all organizer and other students who are defferent in ethnic groups, in order to build academic culture.

In practice, these approaches will focus on fulfilling the subjects, such as, tolerance; theme desiging about ethnic-cultural and religious differences; the awareness of discrimination danger; conflict resolution and mediation; Human Rights; democracy and pluralism; universal humanism; and other relevant subjects.

The implementation of the appraches that will he used by the program, consists of, (1) Self-tranformation; (2) schools’ transformation and the teaching learning process; (3) society’s transformation, in this condition it is directed to anti-violence education as a part of tolerant and free education for the society in the future.

These can be achieve by the fulfilment of the students’ ability particularly in having the ability in:
1. Self-Confidence
2. Self-control
3. Coorperation
4. Socialization
5. Concentration
6. Empathy and
7. Communication


This method reguires cicled and adaptable process, starting with the discussions among the youths, following the informal way, the participants are, familiar with each other and free to talk. In short, it adjust to the eirclus of everyday activities of the youths.
 The discussion is meant to find aut the relevant experiences of the youths, the stagnation and the degradation experienced by the people, and the violence models that influence the people life, especially in educational system and media life.
 The discussion is expected to show alternative way to increase the youths’ awareness, that can be used as hearning models.
 By mapping the relevance and the alternatives mentioned about, it can be used as stimulus for the youths to do creative active and to develop their axperiences in a larger scope in society.
 The actions that have been done should be refleeted, to see whether they are in line with the basic alsumption stated before.
 The refleetion should give input for the next actions, for the sake of correction, revision, and new actions.

CLOSSING
We think that many efforts to avoid violence action in plural communities of West kalimantan will fail if we do not strart with anti-violence aducation to the students when they are still youg. We expect that this kind of education will train the children solve their problems effectively and peaccfully (without violence) and when they become adults they will be able able to do the same things in the same way, even concerning the bigger and the more conplicated problems in the wider community scope. The point is, the program idea is based on the consideration that children can learn and participate in solving violence action and discrimination among plural people of West kalimantan, and then they can implement the local values for the sake of peace building in West kalimantan in the future.

Besides, the above condction is supported by the existence of the youths’ organizations at schools, that make it stronger and wider, so that it will strengthen the continuation of this program. Besides, the tendency of local autonomy that get stronger and stronger can be use ful for the schools to find out alternative education models. We also belive that the good relationship among students’ organization, including with NGOs is very important for the efforts to build peaceful and heathy communities in West kalimantan in the future. Based on some assumption above, there can be some possibilities, such as:
1. Cantent integration: that integrating various cultures and groups in order to illustrate basic conception, generalization and the theories in the subjects at schools.
2. The knowledge construction process, that is to bring the studenst to implement the cultural concepts into the subjects at schools.
3. An Eguity Paedagogy, that is to adjust the teaching methods to the students, ways of learning in facilitating the students by considering their variety in race, culture, social group.
4. Prejudice Reduction, that is identifying ethnic and religious characteristics of the students to determine the teaching method for them.
5. To train the students to participate in every activity at schools, in oder to interact well among themselves, who are different in ethnic groups, religions, rtc. in order to build academic culture.


Writer; Chairman of Palma Institute in West Borneo Indonesia

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Posted in: Konflik dan Pluralisme