Local knowledge in forest management: a case study in java forest, indonesia

Forests are currently faced with the challenge of increasingly widespread forest degradation, threatening human life at the global level due to climate change and unexpected plans. In this context, the role of local knowledge is considered strategic in sustainable forest management. In line with the dynamics of global change, local knowledge often needs to be adapted, complemented, or preserved to continue contributing to forestry development. Similarly, in the case of forests in Indonesia, climate change can influence local knowledge of forest management. Consequently, there is a need for studies on how communities adapt their traditional practices to climate change and the impact of such adaptations on the sustainability of forest resources. Through a qualitative method with case studies, this research was conducted to identify and understand local community knowledge and its role in forest management. The research was conducted in Wonokerto Village, Rembang Regency, Central Java Province, Indonesia. Data was collected from January-October 2023 using observation and interview techniques involving 21 informants from Forest Village Community Institutions (LMDH) representatives, forest farmers, facilitators, forest police, Perhutani, and local community leaders. The interactive model analyses data through data collection, reduction, verification, and presentation. Research shows local knowledge of forest communities emerging from various values and norms, cultural rituals, forest management practices, and local institutions. As a result, this local knowledge positively contributes to forest sustainability, where a balanced relationship between society and the forest is well maintained.


Introduction
Forests are currently faced with the challenge of increasingly widespread forest degradation threatening human life globally due to climate change and unpredictable plans.Forest changes indicate two critical points: (1) deforestation is a previously introduced problem.This is caused by a lifestyle dependent on forests for wood and shelter; (2) it clarifies how much deforestation has accelerated over 1317 (2024) 012015 IOP Publishing doi:10.1088/1755-1315/1317/1/012015 2 the last century [1].Centre for Global Development stated that tropical deforestation and degradation have reduced the area covered by tropical forests from 12% to less than 5% of the Earth's land area [2].Impact of forest degradation: reduced or stopped cyclical flow of ecosystems, increased vulnerability of billions of people, and increased greenhouse gases and global climate change [3,4].Thus, sustainable forest management involving various stakeholders, including the government, the private sector (business), and society is needed [5].The prominent roles of stakeholders in sustainable forest management are as follows: (1) the users of the wood and other resources, thereby controlling the forest product market through supply and demand; (2) part of the development or gazetting of community forests and other forest protection areas; (3) forming part of management through development of management plans in community forests; (4) participating in monitoring and evaluation of forest health and management, analysing threats and opportunities; (5) responsible for decision-making in improving forest management; (6) assisting in raising funds for sustainable forest management; (7) responsible for drafting and implementing policies and regulations [6].
As one of the countries with abundant forest wealth, Indonesia must ensure forest conservation and management as a major development priority.This forest management is carried out through social forestry policies that have been running for over a half of century [7].The execution of social forestry in Indonesia is motivated by forest areas having long been considered as an area separate from communities and village areas.This assumption is shown by the Perum Perhutani map, which always places villages as enclaves seeming to be different from forest areas [8].This separation has more or less affected the contribution of forest management carried out by Perum Perhutani to community development and regional development.Every inch of forest land in Java is an integral part of the village administrative area [9].Thus, it is appropriate for forest management to adapt to the dynamics of life around village communities [10].That is why community participation is required in forest resource management in Indonesia [11].
Community-based participatory natural resource management is adopted widely as a possible solution to address such complex problems.Participation and knowledge of local groups (e.g., farmers and peasants) are valuable in community-level natural resource management, decision-making, and policy planning [12].In forest management, local wisdom is considered strategic in sustainable forest management.In line with the dynamics of global change, local knowledge often needs to be adapted, complemented, or preserved to continue contributing to forestry development.Indigenous knowledge preservation can lead to sustainable development and environmental protection, and facilitate the achievement of one of the United Nation's sustainable development goals (number 15), seeking to protect the sustainable use of ecosystems to avoid desertification and land degradation [13].
Local knowledge is the accumulated knowledge, beliefs, and practices of indigenous peoples worldwide gained from living near nature for centuries [14].It includes how people observe and measure their environment, solve problems, and validate new information.It comprises the processes by which knowledge is generated, stored, applied, and transmitted to others [15].It constitutes human capital for urban and rural communities, the main asset they invest in the struggle for survival, to produce food, provide shelter, or control their own lives.Local knowledge is developed and adapted continuously to a gradually changing environment, passed down from generation to generation, and is closely intertwined with the community's cultural values [16].However, this knowledge is at risk of being lost with modernization, globalization, and climate change.
The ongoing climate change can lead to alterations in local community practices regarding forest management in Indonesia.Studying the understanding of local knowledge in forest management within the context of climate change is crucial to determine whether local community knowledge adapts to the dynamics of climate change and its impact on forest sustainability.The importance of effectively managing information and knowledge resources is increasingly recognized in managing forest resources to remain sustainable.Therefore, preserving and promoting indigenous knowledge in forest management is essential to ensure its transmission to future generations and its potential application in modern society.
This study aims to identify and understand local community knowledge and its role in forest management.Given the current cases in forest Java Indonesia, this paper contributes to : (1) providing insight into sustainable practices implemented by local communities in forest management, (2) serving as the foundation for integrating local knowledge to enhance forest sustainability, (3) the preservation of local knowledge and culture related to forest management practices, including local traditions and wisdom, and (4) assisting in formulating policies that are more targeted and respectful of local values.

Methods
This research was conducted using a qualitative method [17] through a case study approach emphasizing interpretation and in-depth understanding in the specific context of a particular case [18,19], namely the successful management of persil land in the Kebonharjo Forest Management Area (KPH).The research was conducted from January to October 2023 in Wonokerto Village (see Fig. 1), which is unique in that it is a village that has high productivity in successful forest management.On the one hand, the ecology and sustainability of the forest is still well maintained [20].The aspects studied include (1) the form of local knowledge in forest management activities and (2) the communication aspects of local knowledge in forest management.The data consisting of secondary and primary data were collected using a combination of in-depth interviews [21] and field observation techniques [22,23].The interviews involved 21 informants representing some components: Lembaga Masyarakat Desa Hutan/Forest Village Community Institution (LMDH), forest farmer, facilitator, forest police, Perhutani, and local community leaders.Meanwhile, data analysis was carried out using the Miles & Huberman in Sugiyono, 2019) interactive model, including data collection, reduction, display, and conclusion drawing/verification.

'Persilan' is a form of community-based forest management.
'Persilan' means agricultural activities carried out by communities in forest areas having access to the utilization of forest land owned by Perum Perhutani as cultivated land for growing seasonal crops.The management community is responsible for protecting and caring for tree seedlings planted on persil of land as compensation for the acquisition of land.The average amount of persil land is 0.25 hectares.Communities surrounding the forest must fulfil some prerequisites before participating in forest management: developing management competencies and joining LMDH.These abilities include possessing sufficient people and resources, accessing financial and social networks, and having the necessary tangible assets.
Persilan has become a tradition deeply rooted in communities around the forest.To 'pesanggem' (or forest farmer defined as a local term for people working as farmers using 'Persil') as an area for farming seasonal crops which lacks of private land to cultivate for the community's benefit, persilan gardening is their primary source of income.The farm on Persilan is planted with two kinds of plants: interlude plants and primary crop.The primary crops grown in persilan are forestry plants like Tectona grandis L.f., which are interplanted with filler plants like 'kesambi' (Schleichera oleosa) and 'lamtoro' (Leucaena leucocephala), multipurpose trees species (MPTS), 'secang hedges' (Biancaea sappan), and 'mahogany edge plants' (Swietenia mahagoni).The interlude plants on persil only require a little water, including corn, beans, and cassava-some pesanggem intercrop them with other crops like peanuts and chilies.The period for planting seeds on this land is five years, divided into two years of land clearing with teres crops and three years of planting new staple crops (see Fig. 3).The primary crop ready for cutting will be identified during the first year of land clearing, and to kill the primary crop, it will be terraced by removing the plant's cambium.Before the main crop is finally cut down, this pressing is done twice a year, at the beginning of rainy season in the first year.Because the Tectona grandis L.f. plant had had cambium, severance was permitted to plant crops between the main crops in the first two years to prevent interstitial plants (which are usually planted at the beginning of Manihot esculenta and Zea mays growing season) from being hampered in their growth.The primary crop is removed and replaced with a new one in the third year.

The Form of Local Knowledge in Forest Management Activities
Various forms of local knowledge about sustainable forest management and how local communities overcome challenges arising along the tillage to food crop harvesting processes.These forms of knowledge include the selection of specific plant varieties, environmentally-friendly tillage, traditional planting tools used and unwritten agreements on the boundaries of arable land in the form of rows of elephant grass / giant grass (Cenchrus purpureus).The way the community maintains forest sustainability is also implemented by avoiding burning land in the planting preparation process.As in many cases, forest fires are caused by land-burning behaviour to speed up tillage and reduce costs.Community practices in climate adaptation are also manifested in tillage preparation two to three months before the rainy season.According to local communities, this aims to maintain soil fertility in the dry season while maximizing labour utilization.The Wonokerto village area is rainfed land, so farmers must maximize land use during the rainy season, and labour can be allocated to work elsewhere in the dry season.
Forest farmers also apply local knowledge in the process of maintenance and harvesting.Interestingly, environmentally-friendly ways were used to repel various pests, such as wild boars, grasshoppers, and monkeys usually attacking at night.Even,farmers caught various types of locusts and use them as a protein-rich food source.. Wild boars and macaques are prevented from being damaged in multiple ways: (1) using (livestock and humans) urine that produces odours that crop intruders do not like; (2) using vigorous plants and ropes that cannot be penetrated by nuisance animals; and (3) keeping dogs in persil areas to scare off nuisance animals.The tradition of spending the night in the forest (known as 'kemit') is carried out by local people while waiting for harvest to protect the land from various pest attacks that can potentially damage the crop.In detail, these forms of local knowledge are presented in Table 1 below: Community relations with nature are manifested through rituals that maintain springs as the source of life for people in the village area.There are two types of local rituals related to managing local springs: 'Sedekah Desa' and 'Bersih Sumber Penewen'.'Sedekah Desa' is a sacred ritual performed by the people of Wonokerto Village.This activity is carried out repeatedly every year at the end of MT2 (second planting period) by completing the ritual of cleaning sendang or village springs, 'bancaan' (eating together the food made of produces), followed by regional art performances including 'kethoprak' (a kind of local tradition arts), puppets, and other dances.Meanwhile, 'Bersih Sumber Penewen' cleaning activities are carried out by cleaning spring channels in the middle of the forest to village agricultural land in cooperation with the village community.Usually, the ritual is carried out in the month of Muharram 'Selo' for two days, namely Friday and Saturday.On the first day, the community cleans the village and springs, and then continues by eating their food together inthe next day.These two rituals are a form of local community's social capital where there is mutual social attachment.In addition, 'sedekah bumi' and 'Bersih Sumber Penewen' are manifestations of people's gratitude to nature and God.'Basically, the source of human life is water.Without water, man dies.Well, the water source is from a sendang, well, or other water sources.We give alms to show gratitude to Allah SWT.If the water source can bless humans, the people will be around here.With alms, Allah SWT can't sacrifice, but it will give more blessings' (KYN, August 15, 2023) Finally, Lembaga Masyarakat Desa Hutan/Forest Village Community Institution (LMDH) is a village institution supporting community aspirations and increasing the community's bargaining position on the development process including social, economic, political, and cultural aspects in forest sustainability efforts.LMDH acts as a place for villagers in forest areas to cooperate with Perum Perhutani in CBFM with the principle of partnership by having the right to manage part of the forest area in the village area where LMDH is located with the main goals of forest sustainability and welfare of community around the forest.This shows that communities have particular rights over forest areas; the rights are given by the Indonesian state concerning land use and property rights [25].In its development, LMDH aims to strengthen capabilities of managing its organizational structure, introduce participatory approaches to develop institutional frameworks, encourage alternative and analytical perspectives on community institution development efforts, and provide simple but quality guidance to support the evolution of community institutions [26].LMDH has a significant role in linking pesanggem and Perhutani in achieving common goals.In this context, LMDH functions as an intermediary that coordinates agreements between pesanggem and Perhutani and acts as a party that carefully considers severance conditions to be able to strive for sustainable forest management.

The Communication Aspects of Local Knowledge in Forest Management
Seeing the vital role of local knowledge in forest management, there are challenges faced in its conservation, such as the loss of younger generation to the tradition or environmental change.On the one hand, looking for opportunities to strengthen and integrate local knowledge in ecological conservation and management policies is also necessary.Analysis on the primary means of communication in society becomes essential to describe the process of creating knowledge, the source of knowledge, and the process of sharing and disseminating knowledge.Locals develop knowledge and adaptability skills through years of experience, usually passed down over generations through oral tradition and acquired through family members, thus becoming a cornerstone in maintaining local knowledge [27].
With the dissemination of local knowledge in land management activities, the community uses more interpersonal media, either individually or in groups.In detail, the communication aspects of local knowledge are seen from the process of knowledge creation and knowledge dissemination [28], as shown in Table 2 below.The community's diverse local knowledge on forest management and their relationship with nature shows the community's openness in obtaining knowledge.Local sources of knowledge come both from internal social systems passed down from generation to generation and the experiences of the community itself, as well as knowledge from outside both the government and communities outside the village.Ownership of modern communication tools such as mobile phones also allows people to gain knowledge.In the process, various modern communication media enrich local knowledge in forest communities.

Conclusion
This research shows that the local wisdom of forest communities emerges from various values and norms, cultural rituals, forest management practices, and local institutions.Various forms of local knowledge on sustainable forest management and how local communities overcome challenges arise during tillage, cultivation, and harvesting of food crops.An implementation shows how the community maintains the sustainability of the forest to avoid burning land in the process of planting preparation and the use of 'taju'.Forest farmers also apply local wisdom in the process of maintenance and harvesting, as shown with the culture of 'kemit'(the ritual of staying overnight in the forest to protect crops from pests).In addition, community relations with nature are manifested into practices aimed at maintaining springs as a source of life for people in the village area with two types of local rituals related to the management of spring sources, 'Sedekah Desa' and 'Bersih Sumber Penewen'.This activity can be carried out with solid community institutions based on forest conservation efforts through the Forest Village Community Institution (LMDH).
The community's diverse local knowledge of on forest management and their relationship with nature shows the their openness in obtaining knowledge.Local sources of wisdom come from internal social systems passed down from generation to generation and the experience of the community itself, as well as from outside the government and people outside the area.As a result, this local wisdom contributes positively to forest sustainability, where the balance of relationships between communities and forests is well maintained.This knowledge is not only valuable but also has the potential to provide important insights into contemporary global challenges.However, despite the benefits, much of this knowledge risks being lost as rapid modernization, globalization, and climate change face indigenous peoples.Based on the result of research, the following recommendations can be made: (1) forest management policies should integrate long-standing local knowledge proven to safeguard forest sustainability, and (2) efforts should be taken to preserve and promote indigenous knowledge, ensuring its transmission to future generations and exploring its potential applications in modern society.

Table 1 .
The form of local knowledge in forest management

Table 2 .
The communication aspects of local knowledge in 'Persil' forest management