The Cosmology of Tana Toa: Local Knowledge, Traditions, and Experiences of Forest Preservation in South Sulawesi, Indonesia
Abstract
The study aims to explore the traditions of the Kajang people in nature/forest management based on their local knowledge and experience. In specific, this research describes the concept of cosmology of the Kajang tribe and the nature management system based on the prevalent social system in the Kajang tribe community. The research methods used in the study were interviews, observations, and documentation. Key leaders in the Kajang tribe community were the primary sources in this research. The collected data were analyzed and validated through focused group discussion sessions, discussions with peers, and discussions with experts. In this study, it was discovered that the Kajang people believe that nature comes from God and sent someone from the sky to lead the Kajang people with the aim of protecting and preserving nature. Pasang Ri Kajang is a spiritual message passed down through oral tradition to preserve nature in the Kajang community system.
References
[1] Abumoghli, I. 2022. Religion and the environment. In Reimagining the human-environment relationship. Available at: http://collections.unu.edu/eserv/UNU:8838/UNUUNEP_Abumoghli_RHER.pdf
[2] Amin, S. J. 2019. Talassa Kamase-Mase and Zuhud: The meeting point of closeness to god in the frame of Pasang Ri Kajang and the study of Tasawwuf. Kuriositas, 12(1): 61–75.
[3] Aziz, A. A., Salahuddin, M., and Muntafi, M. S. 2021. Religiosity and mental health outcomes among Indonesian Moslems: Evidence for different age groups. Mental Health, Religion & Culture, 25(1): 1-18. DOI:https://doi.org/10.1080/13674676.2021.2007228
[4] Buchler, I. R., and Carrillo, R. 2019. Indigenous cosmologies and environmental ethics: The interface of sacred and natural. Journal of Agricultural and Environmental Ethics, 32(1): 51–68. DOI:https://doi.org/https://doi.org/10.1007/s10806-018-9743-x
[5] Carpio, J. G., et al. 2011. Multiwavelength observations of massive molecular gas around the interacting system NGC 6240. The Astrophysical Journal, 728(1): 15.
[6] Chapin, F. S., et al. 2010. Ecosystem stewardship: Sustainability strategies for a rapidly changing planet. Trends in Ecology & Evolution, 25(4): 241–249. DOI: https://doi.org/10.1016/j.tree.2009.10.008
[7] Ching Chen, I., et al. 2011. Rapid range shifts of species associated with high levels of climate warming. Science 333(6045): 1024–1026. DOI: https://doi.org/10.1126/science.1206432
[8] Evanoff, R. 2005. Reconciling self, society, and nature in environmental ethics. Capitalism, Nature, Socialism, 16(3): 107-114. DOI: https://doi.org/10.1080/10455750500208839
[9] Folke, C. 2006. Resilience: The emergence of a perspective for social–ecological systems analyses. Global Environmental Change, 16(3): 253–267. DOI: https://doi.org/10.1016/j.gloenvcha.2006.04.002
[10] Ford, J. D., et al. 2020. The resilience of indigenous peoples to environmental change. One Earth, 2(6): 532–543. DOI: https://doi.org/10.1016/j.oneear.2020.05.014
[11] Hijjang, P. 2017. Pasang and traditional leadership ammatoa indigenous communities in forest resources management. Advances in Social Science, Education and Humanities Research, 84: 365–369. DOI:https://doi.org/10.2991/iconeg-16.2017.81
[12] Ichwan, M., et al. 2021. Pasang ri Kajang: oral tradition of Ammatoa Kajang indigenous people in conservation character building. Ideas: Jurnal Pendidikan, Sosial, Dan Budaya, 7(4): 133. DOI:https://doi.org/10.32884/ideas.v7i4.495
[13] Keller, C. 2017. The anthropocene and the environmental crisis in cosmological context. Journal for the Study of Religion, Nature and Culture, 11(2): 119–131. DOI: https://doi.org/10.1558/jsrnc.34783
[14] Kinsley, D. 1995. Ecology and religion: Ecological spirituality in cross-cultural prespective. Prentice-Hall. ISBN: 0131385127, 978-0131385122, 248 pp.
[15] Liu, Y., and Chen, Y. 2019. Taoist cosmology and environmental ethics. Journal of Agricultural and Environmental Ethics, 32(3): 405–419. DOI: https://doi.org/https://doi.org/10.1007/s10806-019-09788-1
[16] Muadz, M. H. 2016. Anatomy of social system a reconstruction system reason based. Institut Pembelajaran Gelar Hidup. DOI: https://doi.org/978-6028-4328-8-7
[17] Nasr, S. H. 1994. Islam and the environmental crisis. The Islamic Quaterly, XXXIV(4): 217–234.
[18] Nesteruk, A. V. 2011. Cosmology at the crossroads of natural and human sciences : Is demarcation possible? Part 2 . Journal of Siberian Federal University - Humanities and Social Sciences, 4(5): 644–666. Available at: https://puretest.port.ac.uk/ws/portalfiles/portal/162623/Nesteruk_sib2_final.pdf
[19] Panayotou, T. 1994. Economic instruments for environmental management and sustainable development. United Nations Environment Programme’s Consultative Expert Group Meeting, 1–72. http://classwebs. spea.indiana.edu/kenricha/Classes/V600/Spring2009Class Readings/Frameworks/panyouto_econ_instru.pdf
[20] Peacock, J. A. 1999. Cosmological physics. Cambridge University Press. ISBN: 978-0511804533, DOI:https://doi.org/10.1017/CBO9780511804533
[21] Peebles, P. J. 1993. Principles of physical cosmology. Princeton University Press. ISBN: 978-0691209814, 774 pp.
[22] Rois, I., and Salahuddin, M. 2021. DSN-MUI economic Fatwa in Indonesia’s socio-economic system (Maqashid Shariah Analysis System Approach). Istinbáth Jurnal Hukum Dan Ekonomi Islam, 20(1): 91–106.
[23] Rusanti, E., Sofyan, A. S., Syarifuddin, S., and Akramunnas, A. 2021. The indigenous ecotourism in Kajang South Sulawesi: Empowerment issues in the context of Pa’pasang Ri Kajang. Religious: Jurnal Studi Agama-Agama Dan Lintas Budaya, 5(2): 321–336. DOI: https://doi.org/10.15575/rjsalb.v5i2.11661
[24] Sabri, M., and Salahuddin, M. 2022. Freedom of religion and religious relations (Construction of Sukarno’s Thought). Pancasila: Jurnal Keindonesiaan, 2(2). DOI: https://doi.org/https://doi.org/10.52738/pjk.v2i2.119
[25] Salahuddin, M. 2005. Shar’iyyah court in sultancy of Bima: The legal dialectic between islam and tradition. Ulumuna, Volume IX, 4(51): 189–201. DOI: https://doi.org/10.20414/ujis.v9i1.451
[26] Salahuddin, M., and Abdillah. 2022. Maqashid al-Shariah, social dialogue, and tourism development in Lombok. Journal of Environmental Management and Tourism, Volume XIII, Winter, 8(64): 2213–2221. DOI:https://doi.org/10.14505/jemt.v13.8(64).13
[27] Sampean, S. 2017. Survival etnik :Kuasa kosmologi dan posisi etnik Kajang Ammatoa Dalam Pembangunan. Journal of Islamic World and Politics, 1(1). DOI: https://doi.org/10.18196/jiwp.1108
[28] Sarkar, S. 2018. Hindu cosmology and environmental ethics: An exploration. Journal of Agricultural and Environmental Ethics, 31(6): 743–755. DOI: https://doi.org/https://doi.org/10.1007/s10806-018-9722-2
[29] Smith, J. 2018. The role of religion and culture in environmental sustainability: A case study of indigenous peoples in Australia. Environmental Ethics, 40(3): 289–307
[30] Suparyanto dan Rosad. 2020. The meaning of forests for the Kajang indigenous people, a local wisdom in environmental conservation. Etnoreflika, 2(1): 150–160.
[31] Surtikanti, H. K., Syulasmi, A., and Ramdhani, N. 2017. Traditional knowledge of local wisdom of Ammatoa Kajang Tribe (South Sulawesi) about environmental conservation. Journal of Physics: Conference Series, 895(1): 1–9. DOI: https://doi.org/10.1088/1742-6596/895/1/012122
[32] Thomas, V. R. L. 2015. Global increase in climate-related disasters. In ADB Economics Working Paper Series, No. 466. Available at: https://www.adb.org/sites/default/files/publication/176899/ewp-466.pdf
[33] Tucker, M. E. Velyn, and Grim, J.A. 2001. Introduction: The emerging alliance world religions and ecology. Daedalus, 130(4): 1-22. Available at: https://www.jstor.org/stable/20027715
[34] Yawson, R. M. 2013. Systems theory and thinking as a foundational theory in human resource development-A myth or reality? Human Resource Development Review, 12(1): 53–85. DOI:https://doi.org/10.1177/1534484312461634
[35] Zommers, Z., Van Der Geest, K., De Sherbinin, A., Kienberger, S., Roberts, E., Sitati, A., James, R. 2016. Loss and damage: The role of ecosystem services. UNEP. DOI: http://collections.unu.edu/view/UNU:5614
[36] *** BPS Bulukumba. 2022. Kajang Subdistrict in Figures 2022. Badan Pusat Statistik Kabupaten Buukumba.
[2] Amin, S. J. 2019. Talassa Kamase-Mase and Zuhud: The meeting point of closeness to god in the frame of Pasang Ri Kajang and the study of Tasawwuf. Kuriositas, 12(1): 61–75.
[3] Aziz, A. A., Salahuddin, M., and Muntafi, M. S. 2021. Religiosity and mental health outcomes among Indonesian Moslems: Evidence for different age groups. Mental Health, Religion & Culture, 25(1): 1-18. DOI:https://doi.org/10.1080/13674676.2021.2007228
[4] Buchler, I. R., and Carrillo, R. 2019. Indigenous cosmologies and environmental ethics: The interface of sacred and natural. Journal of Agricultural and Environmental Ethics, 32(1): 51–68. DOI:https://doi.org/https://doi.org/10.1007/s10806-018-9743-x
[5] Carpio, J. G., et al. 2011. Multiwavelength observations of massive molecular gas around the interacting system NGC 6240. The Astrophysical Journal, 728(1): 15.
[6] Chapin, F. S., et al. 2010. Ecosystem stewardship: Sustainability strategies for a rapidly changing planet. Trends in Ecology & Evolution, 25(4): 241–249. DOI: https://doi.org/10.1016/j.tree.2009.10.008
[7] Ching Chen, I., et al. 2011. Rapid range shifts of species associated with high levels of climate warming. Science 333(6045): 1024–1026. DOI: https://doi.org/10.1126/science.1206432
[8] Evanoff, R. 2005. Reconciling self, society, and nature in environmental ethics. Capitalism, Nature, Socialism, 16(3): 107-114. DOI: https://doi.org/10.1080/10455750500208839
[9] Folke, C. 2006. Resilience: The emergence of a perspective for social–ecological systems analyses. Global Environmental Change, 16(3): 253–267. DOI: https://doi.org/10.1016/j.gloenvcha.2006.04.002
[10] Ford, J. D., et al. 2020. The resilience of indigenous peoples to environmental change. One Earth, 2(6): 532–543. DOI: https://doi.org/10.1016/j.oneear.2020.05.014
[11] Hijjang, P. 2017. Pasang and traditional leadership ammatoa indigenous communities in forest resources management. Advances in Social Science, Education and Humanities Research, 84: 365–369. DOI:https://doi.org/10.2991/iconeg-16.2017.81
[12] Ichwan, M., et al. 2021. Pasang ri Kajang: oral tradition of Ammatoa Kajang indigenous people in conservation character building. Ideas: Jurnal Pendidikan, Sosial, Dan Budaya, 7(4): 133. DOI:https://doi.org/10.32884/ideas.v7i4.495
[13] Keller, C. 2017. The anthropocene and the environmental crisis in cosmological context. Journal for the Study of Religion, Nature and Culture, 11(2): 119–131. DOI: https://doi.org/10.1558/jsrnc.34783
[14] Kinsley, D. 1995. Ecology and religion: Ecological spirituality in cross-cultural prespective. Prentice-Hall. ISBN: 0131385127, 978-0131385122, 248 pp.
[15] Liu, Y., and Chen, Y. 2019. Taoist cosmology and environmental ethics. Journal of Agricultural and Environmental Ethics, 32(3): 405–419. DOI: https://doi.org/https://doi.org/10.1007/s10806-019-09788-1
[16] Muadz, M. H. 2016. Anatomy of social system a reconstruction system reason based. Institut Pembelajaran Gelar Hidup. DOI: https://doi.org/978-6028-4328-8-7
[17] Nasr, S. H. 1994. Islam and the environmental crisis. The Islamic Quaterly, XXXIV(4): 217–234.
[18] Nesteruk, A. V. 2011. Cosmology at the crossroads of natural and human sciences : Is demarcation possible? Part 2 . Journal of Siberian Federal University - Humanities and Social Sciences, 4(5): 644–666. Available at: https://puretest.port.ac.uk/ws/portalfiles/portal/162623/Nesteruk_sib2_final.pdf
[19] Panayotou, T. 1994. Economic instruments for environmental management and sustainable development. United Nations Environment Programme’s Consultative Expert Group Meeting, 1–72. http://classwebs. spea.indiana.edu/kenricha/Classes/V600/Spring2009Class Readings/Frameworks/panyouto_econ_instru.pdf
[20] Peacock, J. A. 1999. Cosmological physics. Cambridge University Press. ISBN: 978-0511804533, DOI:https://doi.org/10.1017/CBO9780511804533
[21] Peebles, P. J. 1993. Principles of physical cosmology. Princeton University Press. ISBN: 978-0691209814, 774 pp.
[22] Rois, I., and Salahuddin, M. 2021. DSN-MUI economic Fatwa in Indonesia’s socio-economic system (Maqashid Shariah Analysis System Approach). Istinbáth Jurnal Hukum Dan Ekonomi Islam, 20(1): 91–106.
[23] Rusanti, E., Sofyan, A. S., Syarifuddin, S., and Akramunnas, A. 2021. The indigenous ecotourism in Kajang South Sulawesi: Empowerment issues in the context of Pa’pasang Ri Kajang. Religious: Jurnal Studi Agama-Agama Dan Lintas Budaya, 5(2): 321–336. DOI: https://doi.org/10.15575/rjsalb.v5i2.11661
[24] Sabri, M., and Salahuddin, M. 2022. Freedom of religion and religious relations (Construction of Sukarno’s Thought). Pancasila: Jurnal Keindonesiaan, 2(2). DOI: https://doi.org/https://doi.org/10.52738/pjk.v2i2.119
[25] Salahuddin, M. 2005. Shar’iyyah court in sultancy of Bima: The legal dialectic between islam and tradition. Ulumuna, Volume IX, 4(51): 189–201. DOI: https://doi.org/10.20414/ujis.v9i1.451
[26] Salahuddin, M., and Abdillah. 2022. Maqashid al-Shariah, social dialogue, and tourism development in Lombok. Journal of Environmental Management and Tourism, Volume XIII, Winter, 8(64): 2213–2221. DOI:https://doi.org/10.14505/jemt.v13.8(64).13
[27] Sampean, S. 2017. Survival etnik :Kuasa kosmologi dan posisi etnik Kajang Ammatoa Dalam Pembangunan. Journal of Islamic World and Politics, 1(1). DOI: https://doi.org/10.18196/jiwp.1108
[28] Sarkar, S. 2018. Hindu cosmology and environmental ethics: An exploration. Journal of Agricultural and Environmental Ethics, 31(6): 743–755. DOI: https://doi.org/https://doi.org/10.1007/s10806-018-9722-2
[29] Smith, J. 2018. The role of religion and culture in environmental sustainability: A case study of indigenous peoples in Australia. Environmental Ethics, 40(3): 289–307
[30] Suparyanto dan Rosad. 2020. The meaning of forests for the Kajang indigenous people, a local wisdom in environmental conservation. Etnoreflika, 2(1): 150–160.
[31] Surtikanti, H. K., Syulasmi, A., and Ramdhani, N. 2017. Traditional knowledge of local wisdom of Ammatoa Kajang Tribe (South Sulawesi) about environmental conservation. Journal of Physics: Conference Series, 895(1): 1–9. DOI: https://doi.org/10.1088/1742-6596/895/1/012122
[32] Thomas, V. R. L. 2015. Global increase in climate-related disasters. In ADB Economics Working Paper Series, No. 466. Available at: https://www.adb.org/sites/default/files/publication/176899/ewp-466.pdf
[33] Tucker, M. E. Velyn, and Grim, J.A. 2001. Introduction: The emerging alliance world religions and ecology. Daedalus, 130(4): 1-22. Available at: https://www.jstor.org/stable/20027715
[34] Yawson, R. M. 2013. Systems theory and thinking as a foundational theory in human resource development-A myth or reality? Human Resource Development Review, 12(1): 53–85. DOI:https://doi.org/10.1177/1534484312461634
[35] Zommers, Z., Van Der Geest, K., De Sherbinin, A., Kienberger, S., Roberts, E., Sitati, A., James, R. 2016. Loss and damage: The role of ecosystem services. UNEP. DOI: http://collections.unu.edu/view/UNU:5614
[36] *** BPS Bulukumba. 2022. Kajang Subdistrict in Figures 2022. Badan Pusat Statistik Kabupaten Buukumba.
Published
2023-06-02
How to Cite
SABRI, Muhammad et al.
The Cosmology of Tana Toa: Local Knowledge, Traditions, and Experiences of Forest Preservation in South Sulawesi, Indonesia.
Journal of Environmental Management and Tourism, [S.l.], v. 14, n. 3, p. 759 - 766, june 2023.
ISSN 2068-7729.
Available at: <https://journals.aserspublishing.eu/jemt/article/view/7805>. Date accessed: 03 july 2024.
doi: https://doi.org/10.14505//jemt.14.3(67).15.
Section
Article
Copyright© 2023 The Author(s). Published by ASERS Publishing 2023. This is an open access article distributed under the terms of CC-BY 4.0 license.