Lets Build Food Security With Subak!

Subak in Bali
Picture source: jengker.com

Every morning Mr. Ketut always check the water in the upriver. Checking whether the watergate is still flowing well lived is his voluntary task. Sometimes the watergate needs to be cleared of leaf litter or plastic. He realized that if the channel is not checked and cleaned, it will disrupt waterways. Because of the courage and spirit of the voluntary, then he deserves to be the most active members of Subak in their village. Basically, only one conviction in the mind of Mr. Ketut about everything he’s done. The belief that everything he’s doing solely just for the advancement of agriculture in Bali.

Pak Ketut story is an example of the Subak in Bali picture. Literally, Subak composed of two Sanskrit words su meaning good and bak mean water channel. While by definition there are various about Subak. According Martiningsih, Subak is a local wisdom that a still exist in some areas in Bali in the case of water sharing between organizations in the traditional rice acreage (Matiningsih, 2012). Whereas in the case of a local law of Bali Province Perda No. 02/PD/DPRD/1972, Subak is a customary law community that has characteristics of socio-agrarian-relegius that historically established since ancient times and continue to grow as the organization's authority in the field of land and water arrangements etc. to the rice fields from a water source within a district.

In view of the historical record, there appears no record clarity when and how the first time appeared in the Community Subak Bali. A Dutch historian, R. Goris said that Subak first appeared before the 600M. Marked with the system Subak irrigation tunnel known at the time (Pasandaran & Taylor, 1988). There is also a mention Subak was there at Century 11 M which comes from the word kasuwakan inscriptions found in Klungkung A, B, and C in the year 1072, Pengotan inscription, inscriptions Buwahan in 1181 from King Jayapangus (Agung, 1999). From all these findings, it can be concluded that Subak is a cultural artifact findings. More precisely, it is a technological artifact that address challenges plaguing agricultural drought disaster in Bali. In the end the drought disaster can be tackled and food security can be maintained by the community.

Behind its success, it turns out there is a philosophy of life that become Subak’s backround system called Bali Tri Hita Karana (THK). THK consists of three principles of human relationship such as relationship man with God, man with nature, and man with man (Matiningsih, 2012). As described previously in Bali that Subak’s Perda characteristics include socio-agrarian-relegius up Subak is not only seen as mere water irigation system. A philosophy of life THK is believed as high philosophy of life in society in Subak Bali. Tri Hita Karana in Subak created by parhyangan , palemahan, and pawongan who epitomized by Hinduism (Windia, Pusposutardjo, Sutawan, Sudira, & Arif, 2001). Parhyangan are religious elements between man and God in Subak arrangements. Marked with the temple where Hindus worship in upstream Subak, Subak rice, and Subak downstream. Then palemahan which means Subak have a responsibility to the environment. Subak not allowed to mutilate built environment in any case. Last pawongan Subak is a social responsibility to the community. Created by an organization that is flexible in order to build a sense of responsibility to society. Responsibility of the organization's performance is proved to maintain the quality of Subak in agriculture in the community. Since then humanizing look Subak flexible membership not tied by a tribe, religion, race, and all other discrimination so long as they are in the same area so they allowed to be members of the Subak.

Five principles of farm (Panca Usaha Tani)

Panca Usaha Tani is basically an agricultural wisdom of Indonesia that aims to improve the quantity and quality of farms productivity. There are five principles that is held in the five farms such as the choice of seeds, appropriate fertilizers, integrated pest management, well-irrigation, and improvement of cropping patterns. At the beginning, the five farms was found to be positive in increasing agricultural output in Indonesia. And someting we must know that in 1983-1984, Indonesia was fruitfully managed to become self-sufficient in rice (Agung, 1999).   

But now five farms became increasingly faded. Decreasing of seed quality makes resulting in lower crop productivity. High price of fertilizer so difficult for farmers. Uncontrolled pest explosion caused by unbalanced ecosystem. Moreover poor water management and dry season rainfall is erratic. As well as cropping patterns tend to damage the soil is still frequently used by the Indonesian Society.

While the downturn, Subak emerged as one of the luminaries in the water ready to fix the problem of the Panca Usaha Tani. Subak irrigation is a simple technology that is packed with useful community management philosophy in facing Indonesian agricultural challenges ahead. Subak is felt able to cope with the uncertainty of the season in Indonesia so as to reduce the risk of crop failure. In the dry season when the water control system will manage water efficiently so that all the rice will get the water. Whereas during the rainy season and the water control system will manage the dam to store water so that rice does not have both running water in excess.

The success of the water management can not be separated from the philosophy of Tri Hita Karana (THK). Parhyangan which means religious in Subak signifies that every activity in Subak solely for God and the benefit of society itself. With this philosophical foundation, then all management activities will be voluntary but seriously. Building the temple is located in each subak signifies that every activity should begin with praying. This influence of suggestion on farmers that would be more excited to work on the rice fields, especially in terms of irrigation. Additionally Parhyangan for Balinese people is a form of God's presence on the water irrigation system in the presence of pretending that have been built.

Palemahan which means subak has organized related area of water management systems. On the basis of equality and fairness that all benefits and risks should be borne by all the members. All subak members will receive the same flat water section.Palemahan in Subak also means friendly to nature. Therefore all the destructive nature of agricultural activities is strictly prohibited. Suppose that repel pests using pesticides within is strictly prohibited because it will damage the soil structure and will reduce yields obtained.

Pawongan means subak organization is flexible organization. Flexible visible when the coordination among members in a family. Flexible coordination was also seen when every office holders or community leaders met to discuss the issue subak. Indeed, this organization looks relaxed, but still carrying out his duties in regulating each subak. In addition, the subak is also an open organization that allowed anyone to join regardless of position, title, race, and ethnic.

Social and ecological technology

Subak is a technology that has a responsibility to the community. The proof, Subak Bali to foster community harmony because organizations can increase the intensity of social interaction social cohesion. Additionally, Subak not an ordinary organization engaged in irrigated rice fields. While using flexible work and family, the system keeps turning towards settled assessment pattern of Subak organization. Pekaseh or Subak leaders must have good vision and mission of the responsibilities related to community and the environment. Now the responsibility of pekaseh on society is planning purposes and target activities based on the rule of law, explaining the purpose and target activities to the members, organizing action agreement fragmentation problems, and dividing responsibility on all members, empowering members to be more active in accordance with purpose, rights, and obligations has, coordinating the implementation of tasks set so that the goals and objectives that have been agreed activities can be achieved (Windia, Pusposutardjo, Sutawan, Sudira, & Arif, 2001).

Remembering one of the principles of Tri Hita Karana is palemahan, subak should be sounded enviromentally. Keep in mind that the subak irrigation system where water is always flowing. Water continues to flow is very useful to maintain soil fertility and the surrounding rice fields. Subak also has a unique way to repel pests who never uses pesticides. Pesticides in Balinese society is a taboo because of chemical elements in pesticides will damage soil structure and reduce the harvest. Society generally use a scarecrow in repel pests. They believe that the scarecrow is a manifestation of Goddess Sri keeping their fields (Matiningsih, 2012). In addition, people also make a musical instrument that can prevent pest entry into the field. There are many other efforts in preserving Balinese nature such as the use of organic fertilizers and much more.  

Participation to build food security

Keep in mind that the emphasis Subak as a means of developing food security lies in empowering the community. Subak has given more space to the community to participate in agricultural activities. Moreover, people become motivated to participate in Subak. There are many new group supporting Subak, one of them is a group called sekeha-sekeha .This group was divided into 5 sections namely sekeha numbeg (plough groups), sekeha mejukut (weeding group), sekeha nandur (planting group), sekeha manyi (crop group), and sekeha nebuk (separating rice seed and its plant) (Matiningsih, 2012) . Members of this group are working together to treat each other to harvest rice. Surely all those jobs arranged by Subak to get the maximum harvest.

  

Not only that, subak was to make people become more innovative amid rules prohibiting destruction of the environment. Like the farmer who typically use chemical fertilizers, Bali people dont give up and keep inovating. Fertilizers derived from organic fertilizer of cow urine is the mainstay of farmers with specific process has also created a quality fertilizer commensurate with chemical fertilizers. In fact, the harvest obtained from organic fertilizer was not inferior to the harvest from inorganic fertilizers. Its importand to know that Balinese rice is the best rice yield and free from chemicals. Rice is also certified Organic Certification Agency (LeSOS) No.. LSPO-005-IDN-0 (Matiningsih, 2012). LeSOS This is a certification body under the National Accreditation Committee (KAN) Organic Indonesia. The main criteria of this certification is a crop that is free of chemicals that harm the body.

Of exposure can be concluded that the Balinese people have a distinctive way to build community, especially in terms of food security. Local wisdom within subak is a typical way of Balinese owned in addressing the issue. Subak is a wisdom that is able to meet the challenges of food problems in Bali. Proved by subak, Bali is able to meet their food needs with independently. Bali more shall not emulate the efforts made by the outside community in addressing its food problems. The values ​​that can be learned from the people of Bali is Balinese problem can only be solved by  Balinese themself. Similarly in Indonesia, all the problems in Indonesia can only be resolved by way of Indonesia. Not the other way!

Referensi
Agung, D. A. (1999). Sistem Subak, Pancausaha Tani dan Perkembangan Pertanian di Kabupaten Bangli. Depok: Universitas Indonesia.
Arif, S. S. (1992). Applying Philosophpy of Trihita Karana in Design and Management of Subak Irrigation System. A Study of Subak as Indigenous Cultural, Social, and Technological System to Establish a Culturraly based Integrated Water Resources Management Vol.III .
Matiningsih, N. G. (2012). Pelestarian Subak Dalam Upaya Pemberdayaan Kearifan Lokal Menuju Ketahanan Pangan dan Hayati. Jurnal Bumi Lestari , 303-312.
Pasandaran, E., & Taylor, D. C. (1988). Irigasi Kelembagaan dan Ekonomi Jilid 2. Jakarta: Yayasan Obor Indonesia dan PT Gramedia.
Peraturan Daerah Provinsi Bali No. 02/PD/DPRD/1972
Windia, W., Pusposutardjo, S., Sutawan, N., Sudira, P., & Arif, S. S. (2001). Sistem Irigasi Subak dengan Landasan Tri Hita Karana (THK) Sebagai Teknologi Sepadan Dalam Pertanian Beririgasi. Yogyakarta: UGM.

Realita Buruk Privatisasi Air

Privatisasi air saat ini telah menjadi bahasan masyarakat dalam konteks kelestarian lingkungan. Secara normatif, privatisasi air sebenarnya membawa dampak positif karena pengolahan, pendistribusian, dan konsumsi air menjadi merata. Dengan manajemen yang baik, daerah yang tidak memiliki sumber air yang baik dapat merasakan air berkualitas dari daerah lain. Namun sayang, realita berbicara tidak, privatisasi air telah menjadi sebuah lahan eksploitasi demi keuntungan semata. Air telah dipompa besar-besaran oleh perusahaan hingga kering dan langka. Akhirnya masyarakat sekitar tidak mendapatkan air yang seharusnya mereka miliki.

Desa Babakan Pari, Sukabumi adalah salah satu daerah yang sedang mengalami kelangkaan air. Sebelum PT Tirta Investama (Aqua) membuat sumur, air di desa sangat melimpah dan berkualitas. Dahulu warga membuat sumur 5-7 meter saja sudah cukup untuk memenuhi kebutuhan sehari-hari. Namun semenjak Aqua masuk, sumur harus digali lebih dalam hingga 17 meter. Air bagi masyarakat Babakan Pari sangat penting untuk memenhi kebutuhan sehari-hari seperti memasak, dan MCK. Selain itu air juga berperan penting untuk pengairan pertanian warga. Tetapi kedua kebutuhan tersebut kini kian sulit karena air semakin langka akibat privatisasi.

Melihat kondisi di Babakan Pari, environmental criminology (EC) patut berperan penting dalam melihat permasalahan ini. EC memiliki kapabilitas dalam melihat permasalahan isu lingkungan dari sisi sosial dan sejarah. Kemudian EC juga berusaha memahami proses sosial, politik, dan ekonomi dalam tataran global khususnya korelasi dengan kejahatan alam. Menurut Halsey dan White, EC dilihat sebagai sesuatu yang belum tentu benar atau salah karena harus melihat sisi antroposentris, biosentris, atau ekosentris. Sisi antroposentris yang berpusat kepada manusia tentu akan membenarkan kegiatan ekspolitasi alam selama untuk kebaikan manusia. Sisi biosentris tentunya menolak dengan adanya eksploitasi alam karena akan menggangu populasi mahluk hidup seperti hewan, tumbuhan, bahkan manusia sekitar. Terlebih sisi ekosentris tentunya akan menolak keras akan adanya eksploitasi alam karena akan merugikan kelestarian alam.

Secara umum dapat dinilai secara jelas bahwa eksploitasi alam dalam bentuk privatisasi air adalah merugikan. Hal serupa juga terjadi di Afrika Selatan dimana warga Durban, Kwazulu Natal mengalami kelangkaan air. Air mereka telah diprivatisasi oleh perusahaan sehingga warga menjadi kesal. Kekesalan warga akhirnya tumpah ketika demo dilancarkan. Demo tersebut dinamakan resistance yang berarti kekebalan, kekebalan dalam arti kebal terhadap aksi privatisasi air. Mereka juga meminta supaya pemerintah ikut campur terhadap perusahaan. Pada akhirnya pemerintah Durban ikut campur dalam bentuk pembuatan peraturan perundangan tentang Safe Drinking Water Regulations. Peraturan tersebut berusaha menjamin ketersediaan air bersih bagi masyarakat sekitar yang dekat dengan perusahaan air.

Dengan melihat kasus bandingan di Afrika Selatan, dapat disimpulkan bahwa salah satu cara mencegah eksploitasi alam akibat privatisasi air adalah peran tegas dari pemerintah dalam membuat regulasi yang memadahi. Memadahi di sini berarti dapat memenuhi semua pihak seperti warga sekitar dan lingkungannya. Regulasi yang baik harus sesuai dengan ecological justice yang menyetarakan manusia secara keseluruhan dan alamnya dalam sebuah biosfir. Masih terkait dengan regulasi, perusahaan juga dapat membuat environmental managemnet systems. Sebuah regulasi perusahaan dalam rangka menjaga lingkungan hidup dengan standar-standar perusahaan dengan persetujuan pemerintah.

Kontrol perusahaan juga dapat dijadikan solusi lanjutan atas kerusakan lingkungan akibat privatisasi air. Ketegasan pemerintah dan partisipasi masyarakat adalah kunci dari kontrol. Kontrol dapat dilihat dari proses produksi, mengecek riwayat perusahaan, dan hubungan dengan pihak lain. Kontrol mutlak penting untuk menghindari adanya greenwash. Greenwash merupakan suatu upaya licik untuk membuat publik percaya bahwa perusahaan telah memberikan dukungan dan perlindungan lingkungan, namun sebenarnya tidak demikian.

Terakhir, evaluasi sangat penting karena mengindikasi keberhasilan dari regulasi dan kontrol. Perlu diadakan rapat evaluasi antara perusahaan, masyarakat, dan pemerintah dalam menentukan arah kebijakan kedepan. Evaluasi nantinya tidak hanya memunculkan regulasi baru, namun juga program-program yang bertujuan untuk kelestarian lingkungan yang lebih baik.

#Tulisan ini merupakan resume dari  persentasi kelompok 1 mata kuliah Penegakan Hukum Lingkungan, Kriminologi, FISIP UI