Indonesia dengan
berbagai suku bangsa mempunyai keanekaragaman kearifan lokal, kearifan tradisional, dan budaya yang didalamnya
terkandung nilai-nilai etik dan moral, serta norma-norma yang sangat
mengedepankan pelestarian fungsi lingkungan. Nilai-nilai tersebut menyatu dalam
kehidupan masyarakat setempat, menjadi pedoman dalam berperilaku dan
berinteraksi dengan alam, memberi landasan yang kuat bagi pengelolaan
lingkungan hidup, menjadikan hubungan antara manusia dengan alam menjadi lebih
selaras dan harmoni sebagaimana di tunjukkan dalam pandangan manusia pada fase
pertama evolusi hubungan manusia dengan alam, yaitu pan cosmism (Hadi,
2009: 23). Pada saat itu kondisi alam dengan berbagai unsur sumberdayanya dapat
terpelihara dan terjaga keseimbangannya, sehingga alam benar-benar berfungsi
mendukung kehidupan manusia atau masyarakat di sekitarnya.
Kearifan lokal
yang sebenarnya merupakan modal sosial tersebut, dalam perspektif pembangunan
berkelanjutan yang berwawasan lingkungan kiranya penting untuk digali, dikaji
dan ditempatkan pada posisi strategis untuk dikembangkan, menuju pengelolaan
sumberdaya alam dan lingkungan kearah yang lebih baik.
Nenek moyang
kita sebenarnya telah mewariskan berbagai macam kearifan tradisional yang
berfungsi mencegah kerusakan lingkungan, baik sumberdaya lahan, hutan, maupun
air. Tradisi subak, sasi, zoning, karuhun, leuweung, masih banyak
tradisi lain yang arif lingkungan, seperti nyabuk gunung, bersih desa dan
susuk wangan di Jawa Tengah, Tri Hita Karana dan tenget di
Bali, wetu alam di Lombok Tengah; semuanya merupakan kearifan lokal yang
merupakan kekayaan budaya yang tumbuh dan berkembang dalam masyarakat, dan
mampu mempertebal kepaduan sosial warga masyarakat, serta secara empiris mampu
mencegah terjadinya kerusakan lingkungan.
Sayangnya
tradisi-tradisi tersebut saat ini sudah mulai pudar sebagai akibat penetrasi
budaya modernisme yang sulit dihindarkan.
Pengelolaan
lingkugan hidup yang pada hakekatnya adalah bagaimana melakukan upaya agar
kualitas kehidupan manusia dan kualitas lingkungan semakin baik, harus
dilakukan dengan memperhatikan potensi sumberdaya sosial seperti kearifan lingkungan
tradisional, dengan tujuan pokok untuk menjamin kelangsungan hidupnya. Salah
satu komponen lingkungan yang sangat esensial bagi kehidupan manusia
adalah“air”. Air sangat dibutuhkan untuk mendukung kehidupan manusia dan makluk
hidup lain. Kekurangan air manusia, hewan, dan tumbuhan akan terganggu
pertumbuhan, kesehatan, dan produktivitasnya, bahkan akan mati (Manik, 2009:
130-131). Air dimanfaatkan untuk berbagai sektor ekonomi, baik rumah tangga,
pertanian, industri, infrastruktur, transportasi maupun
rekreasi dan jasa (Suparmoko, 2008:158). Begitu pentingnya air bagi kehidupan,
maka oleh Pindar (dalam Kodoatie & Sjarief, 2010:1) dikatakan bahwa ”Water
is the best of allthings.” Namun seiring dengan semakin tingginya tingkat
kerusakan hutan, ketersediaan air saat ini secara umum dirasakan semakin
berkurang, sedangkan kebutuhan air semakin meningkat. Di sisi lain penanganan
masalah kerusakan sumberdaya hutan dan air melalui jalur-jalur formal, sering
tidak mampu menyelesaikan masalah sampai pada akar permasalahannya, sehingga
kondisi lingkungan tidak semakin baik, tetapi sebaliknya justru semakin
memburuk. Hutan terus saja mengalami kerusakan yang tercermin dengan terus
menyusutnya vegetasi penutup tanah (Arsyad & Rustiadi, 2008:95), alih
fungsi lahan hutan terus terjadi, perambahan hutan terus berlangsung,
pohon-pohon pelindung sumber- sumber air ditebangi, sehingga peresapan air
kedalam tanah terganggu, debit air pada mata air terganggu, bahkan tidak
sedikit mata air yang mati. Kekurangan air dirasakan terutama pada musim
kemarau, yang sering memicu terjadinya konflik antar pengguna air, baik antar
wilayah hulu dengan hilir, antar sektor, dan antar kelompok petani (Arsyad
& Rustiadi, 2008:95-96).
Salah satu
penyebab kegagalan penanganan masalah tersebut adalah diabaikannya
kearifan-kearifan lokal. Selama ini kearifan lokal yang sering diartikan
sebagai kebijakan setempat (local wisdom), pengetahuan setempat (local
knowledge) atau kecerdasan setempat (local genius) (Purba, 2005:81),
dibeberapa tempat dan pada beberapa kasus (pengusahaan hutan misalnya) sering
dianggap menghambat pembangunan. Bahkan dengan gencarnya pembangunan yang
menggunakan teknologi tinggi dan cenderung eksploitatif, dan kuatnya pengaruh
budaya modernisme, seringkali mengakibatkan semakin pudarnya penghayatan
nilai-nilai budaya tradisional disatu sisi; namun disisi lain diduga masih
terdapat kearifan-kearifan lokal yang mampu mempertahankan eksistensinya, mampu
memelihara, menjaga, dan melestarikan sumberdaya alam (baik lahan, hutan,
maupun air) untuk mendukung kehidupan secara berkelanjutan.
Kabupaten Kendal
terutama wilayah Kecamatan Boja merupakan daerah pertanian produktif yang
sangat membutuhkan air. Namun saat ini daerah tersebut secara umum mengalami
kekurangan air, kecuali di Dusun Ngijo, Desa Purwogondo. Hal tersebut tercermin
dari semakin meluasnya konflik pemanfaatan air, dan semakin banyaknya warga
yang meperdalam sumur gali miliknya, karena permukaan air sumur menurun. Belum
lagi jika dikaitkan dengan kebijakan ketahanan pangan; dengan UU Nomor 7 Tahun
1996 tentang Pangan, yang ditindaklanjuti dengan PP Nomor 68 Tahun 2002 tentang
Ketahanan Pangan; dimanan mengatur ketahanan pangan yang mencakup aspek
ketersediaan, cadangan, penganekaragaman, pencegahan, dan penanggulanganmasalah
pangan, peran pemerintah pusat dan daerah, serta masyarakat, dan pengembangan
sumberdaya manusia. Bahkan UU No. 32 Tahun 2004 tentang Pemerintahan Daerah ;
Pasal 11 ayat (3) mengatakan bahwa Ketahanan Pangan merupakan salah satu urusan
yang wajib diselenggarakan oleh pemerintah daerah propinsi dan pemerintah
daerah kabupaten/kota. Kemudian muncul Perpres RI Nomor 83 Tahun 2006 tentang
Pembentukan Dewan Ketahanan Pangan (DKP), Pasal 2 mengatakan DKP bertugas
membantu Presiden dalam merumuskan kebijakan dalam rangka mewujudkan ketahanan
pangan nasional; dan pada Pasal 7 dan 10 mengarahkan pembentukan DKP Propinsi
dan Kabupaten/Kota. Diperkuat lagi PP Nomor 41 Tahun 2007 tentang Organisasi
Perangkat Daerah, di mana disarankan pembentukan Badan Ketahanan Pangan atau
Unit Struktural yang berbentuk kantor atau badan. Untuk mewujudkan
ketersediaan, cadangan, dan peng-anekaragaman pangan, maka dalam proses
produksi, ketersediaan air menjadi bagian integral yang tidak dapat terpisahkan
dan ketersediannya harus memadai.
Ketersediaan air
ini juga sangat dibutuhkan di daerah Kabupaten Kendal, terutama di wilayah
Kecamatan Boja, Desa Purwogondo dan sekitarnya untuk berbagai kepentingan.
Namun masalahnya adalah ketersediaan air yang semakin berkurang. Dari 10 (sepuluh)
mata air yang ada di Desa Purwogondo, 9 (sembilan) diantaranya debit airnya
cukup fluktuatif ; dan hanya 1 (satu) mata air yang debit airnya besar dan
ajeg, yaitu Tuk Serco. Hal tersebut terkait dengan keberadaan kearifan lokal
yang memelihara, menjaga dan melestarikan mata air.
Indonesia as a country that has a Green Culture Local Wisdom
Indonesia
with a diverse range of ethnic groups have local knowledge, traditional
wisdom, and culture in which there are values of ethics and morals,
and norms that is promoting environmental conservation. Values
are integrated in the life of the local community, a guide to behave
and interact with nature, provide a firm basis for the management of the
environment, making the relationship between man and nature become more
in tune and harmony, as we show in the view of the first phase of the
evolution of human relationships man and nature, the pan cosmism (Hadi, 2009: 23). At
that time the various elements of nature with its resources can be
preserved and maintained its balance, so that nature really works to
support human life or the surrounding community.
Local knowledge is actually a social capital, in the perspective of environmentally sustainable development it is important to be explored, examined and placed in a strategic position to be developed, to the management of natural resources and the environment for the better.
Our ancestors have bequeathed actually various traditional wisdom which prevents damage to the environment, both land resources, forests, and water. Subak tradition, SASI, zoning, ancestor, Leuweung, there are many other traditions are environmentally sensitive, such as mountain nyabuk, clean and implant Wangan village in Central Java, Tri Hita Karana and Tenget in Bali, Wetu nature in Central Lombok; everything is local wisdom which is a cultural richness that grow and thrive in the community, and is able to strengthen social cohesion citizens, as well as empirically able to prevent environmental damage.
Unfortunately these traditions is starting to fade as a result of penetration of cultural modernism that are difficult to avoid.
Management of environmental life essentially is how to make an effort so that the quality of human life and environmental quality is getting better, should be done with regard to the potential of social resources such as traditional environmental knowledge, with the principal objective to ensure its survival. One component of the environment is essential for human life is "water". Water is necessary to sustain human life and other living beings. Water shortages man, animals, and plants will be disrupted growth, health, and productivity, even to die (Manik, 2009: 130-131). Water is used for a variety of economic sectors, both domestic, agricultural, industrial, infrastructure, transport and leisure and services (Suparmoko, 2008:158). Once the importance of water for life, then by Pindar (in Kodoatie & Sjarief, 2010:1) said that "Water is the best of allthings." But along with the high rate of deforestation, water availability is now generally felt less and less, while the increasing water demand. On the other hand the handling problems and water damage to forest resources through formal channels, often are not able to resolve the problem to the root of the problem, so that the environmental conditions are not getting better, but instead they got worse. Forest continues to experience damage as reflected by continued shrinking of vegetation ground cover (Arsyad & Rustiadi, 2008:95), the conversion of forest land continues, forest encroachment continues, protective trees cut down water sources, so the water infiltration into the soil disturbed, the water discharge at springs disturbed, even some die springs. Water shortage is felt especially in the dry season, which often lead to conflicts between water users, both upstream and downstream between regions, between sectors, and between groups of farmers (Arsyad & Rustiadi, 2008:95-96).
One of the causes of the failure of handling the problem is ignorance of local wisdom. During the local knowledge which is often interpreted as a local policy (local wisdom), local knowledge (local knowledge) or local intelligence (local genius) (Purba, 2005:81), in some places and in some cases (eg forest management) is often considered to inhibit development. Even with the vigorous development of high technology and tend to be exploitative, and the strong cultural influence of modernism, often resulting in the fading appreciation of the values of traditional culture on the one hand, and yet on the other hand there are still suspected local wisdom that is able to maintain its existence, able to preserve, maintain , and conserve natural resources (whether land, forest, and water) to support sustainable living.
Kendal especially the sub Boja a highly productive agricultural area in need of water. But this time the area generally have water shortage, except in Ngijo Hamlet, Village Purwogondo. This is reflected in the ever-expanding water use conflicts, and the increasing number of residents who dug his meperdalam, because the well water level decreases. Not to mention if it is associated with food security policies; with Law No. 7 of 1996 on Food, which is followed up by Government Regulation No. 68 Year 2002 on food security; where N set of food security that includes the availability, backup, diversification, prevention, and penanggulanganmasalah food, the role of central and local government, and society, and human resource development. Even Law. 32 Year 2004 on Regional Government, Article 11 paragraph (3) says that food security is one of the matters that must be held by the provincial government and the local government district / city. Then came the Presidential Decree No. 83 Year 2006 on the Establishment of Food Security Council (DKP), Article 2 says DKP assists the President in formulating policies in order to achieve national food security, and in Article 7 and DKP 10 directs the formation of provincial and district / city. Reinforced PP No. 41 Year 2007 on the Organization of the Region, which recommended the establishment of the Food Security or Structural Unit in the form of an office or agency. To achieve availability, backup, and lawyer-diversity of food, then in the process of production, water availability becomes an integral part that can not be separated and the availability should be adequate.
Water availability is also needed in the Kendal area, especially in the District Boja, Purwogondo village and surrounding areas for a variety of interests. But the problem is the diminishing availability of water. Of 10 (ten) springs in the village Purwogondo, 9 (nine) among the discharge water is quite volatile, and only 1 (one) springs that discharge water is large and steady, the Tuk Serco. This is related to the existence of local knowledge to maintain, protect and conserve the springs.
Local knowledge is actually a social capital, in the perspective of environmentally sustainable development it is important to be explored, examined and placed in a strategic position to be developed, to the management of natural resources and the environment for the better.
Our ancestors have bequeathed actually various traditional wisdom which prevents damage to the environment, both land resources, forests, and water. Subak tradition, SASI, zoning, ancestor, Leuweung, there are many other traditions are environmentally sensitive, such as mountain nyabuk, clean and implant Wangan village in Central Java, Tri Hita Karana and Tenget in Bali, Wetu nature in Central Lombok; everything is local wisdom which is a cultural richness that grow and thrive in the community, and is able to strengthen social cohesion citizens, as well as empirically able to prevent environmental damage.
Unfortunately these traditions is starting to fade as a result of penetration of cultural modernism that are difficult to avoid.
Management of environmental life essentially is how to make an effort so that the quality of human life and environmental quality is getting better, should be done with regard to the potential of social resources such as traditional environmental knowledge, with the principal objective to ensure its survival. One component of the environment is essential for human life is "water". Water is necessary to sustain human life and other living beings. Water shortages man, animals, and plants will be disrupted growth, health, and productivity, even to die (Manik, 2009: 130-131). Water is used for a variety of economic sectors, both domestic, agricultural, industrial, infrastructure, transport and leisure and services (Suparmoko, 2008:158). Once the importance of water for life, then by Pindar (in Kodoatie & Sjarief, 2010:1) said that "Water is the best of allthings." But along with the high rate of deforestation, water availability is now generally felt less and less, while the increasing water demand. On the other hand the handling problems and water damage to forest resources through formal channels, often are not able to resolve the problem to the root of the problem, so that the environmental conditions are not getting better, but instead they got worse. Forest continues to experience damage as reflected by continued shrinking of vegetation ground cover (Arsyad & Rustiadi, 2008:95), the conversion of forest land continues, forest encroachment continues, protective trees cut down water sources, so the water infiltration into the soil disturbed, the water discharge at springs disturbed, even some die springs. Water shortage is felt especially in the dry season, which often lead to conflicts between water users, both upstream and downstream between regions, between sectors, and between groups of farmers (Arsyad & Rustiadi, 2008:95-96).
One of the causes of the failure of handling the problem is ignorance of local wisdom. During the local knowledge which is often interpreted as a local policy (local wisdom), local knowledge (local knowledge) or local intelligence (local genius) (Purba, 2005:81), in some places and in some cases (eg forest management) is often considered to inhibit development. Even with the vigorous development of high technology and tend to be exploitative, and the strong cultural influence of modernism, often resulting in the fading appreciation of the values of traditional culture on the one hand, and yet on the other hand there are still suspected local wisdom that is able to maintain its existence, able to preserve, maintain , and conserve natural resources (whether land, forest, and water) to support sustainable living.
Kendal especially the sub Boja a highly productive agricultural area in need of water. But this time the area generally have water shortage, except in Ngijo Hamlet, Village Purwogondo. This is reflected in the ever-expanding water use conflicts, and the increasing number of residents who dug his meperdalam, because the well water level decreases. Not to mention if it is associated with food security policies; with Law No. 7 of 1996 on Food, which is followed up by Government Regulation No. 68 Year 2002 on food security; where N set of food security that includes the availability, backup, diversification, prevention, and penanggulanganmasalah food, the role of central and local government, and society, and human resource development. Even Law. 32 Year 2004 on Regional Government, Article 11 paragraph (3) says that food security is one of the matters that must be held by the provincial government and the local government district / city. Then came the Presidential Decree No. 83 Year 2006 on the Establishment of Food Security Council (DKP), Article 2 says DKP assists the President in formulating policies in order to achieve national food security, and in Article 7 and DKP 10 directs the formation of provincial and district / city. Reinforced PP No. 41 Year 2007 on the Organization of the Region, which recommended the establishment of the Food Security or Structural Unit in the form of an office or agency. To achieve availability, backup, and lawyer-diversity of food, then in the process of production, water availability becomes an integral part that can not be separated and the availability should be adequate.
Water availability is also needed in the Kendal area, especially in the District Boja, Purwogondo village and surrounding areas for a variety of interests. But the problem is the diminishing availability of water. Of 10 (ten) springs in the village Purwogondo, 9 (nine) among the discharge water is quite volatile, and only 1 (one) springs that discharge water is large and steady, the Tuk Serco. This is related to the existence of local knowledge to maintain, protect and conserve the springs.
Categories:
Environment
