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Adaptation of indigenous community agricultural systems on climate

change (case study of Kasepuhan Ciptagelar, Sukabumi Regency, West
Java)
To cite this article: H Hapsari et al 2019 IOP Conf. Ser.: Earth Environ. Sci. 306 012031

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Conference on Sustainability Science 2018 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

Adaptation of indigenous community agricultural systems on

climate change (case study of Kasepuhan Ciptagelar,
Sukabumi Regency, West Java)

H Hapsari1, D Hapsari2, T Karyani1, S Fatimah1

1
Department of Social Economy, Faculty of Agriculture, Padjadjaran University
2
Study Program of Agribusiness, Faculty of Agriculture, Padjadjaran University

Email: hepihapsari14@gmail.com

Abstract. Climate change is a threat to indigenous farming systems that rely on nature.
Indigenous society has idiosyncrasies in managing agricultural systems that relate to nature. This
study aims to examine the adaptation mechanism of indigenous farming systems to climate
change in terms of social, economic, and technological aspects. The study was conducted in
Indigenous Village of Kasepuhan Ciptagelar of Sukabumi Regency West Java. The research
method is case study. The technique of collecting data through in-depth interviews with selected
informants, participant observation, and focus group discussion (FGD). The results showed that
the indigenous society of Kasepuhan Ciptagelar experienced the changes that occur in the
environment as a result of climate change. Strategies to adapt to these changes, among others:
(1) use natural resources in a sustainable manner, (2) preserve the customary positive impact on
the environment, (3) do a crop rotation system , (4) managing the communal granary community
food security system, (5) maintaining social values in the society, (6) establish cooperation with
the agricultural institutions; (7) utilizing communication networks and information systems; (8)
with some help from external parties in the repair of facilities and infrastructure, such as
transportation and irrigation; (9) perform the processing of non-rice farming profit-oriented, and
(10) instilling the values of local wisdom to the younger generation from an early age.
Keywords: adaptation, indigenous society, climate change

1. Introduction
Adaptation is a natural system when every living creature experience change in its environment,
resulting in harmony between the living things and its environment [2]. Every community has its own
knowledge and local wisdom (indigenous knowledge) to solve problems in everyday life, such as
farming [1]. The efforts of indigenous people to manage their farming systems adjusted to climate
change, so that they can eat and survive all the time, without being dependent on others outside their
social systems. Efficient and effective adaptation efforts are obtained by maximizing the power to get
opportunities and minimize weaknesses to avoid possible threats. As Reijntjes et al. stated that
adaptation strategies in agriculture must be comprehensive from upstream to downstream, covering
social, economic, technological and cultural aspects [9].
Agriculture is the most sensitive sector to climate change. Plants are very susceptible to changes in
long rainfall and drought patterns. Extreme climate can result in the risk of crop failure which results in
a decrease in productivity and quality of production [4]. Extreme climate can result in land damage, in
the form of increased drought and moisture intensity. Extreme climate can also increase the intensity of

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Conference on Sustainability Science 2018 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

attacks by plant disturbing organisms which results in a decrease in the quantity and quality of
production [3].
This extreme climate phenomenon is felt by the indigenous people of Ciptagelar who live in the
vicinity of Halimun - Salak National Park. They considered the last ten years, the dry season felt longer
and hotter, while the rainy season was shorter with more rainfall and frequent landslides. New pests
have emerged that previously did not exist, and require new methods of control with relatively expensive
external inputs. Landslides have destroyed about 200 hectares of rice fields in Cisolok Subdistrict,
Sukabumi including the Ciptagelar Village area, posing threats of food insecurity and relocation
discourses that concern indigenous community [8].
The phenomenon of adaptation of indigenous peoples may be unique and will be different from
cosmopolitan communities in general, because they are bound by customary rules that must be
considered when making changes to adapt to nature. How an indigenous community is faced with
environmental changes that demand them change. Whether the changes made will still maintain the
values of local wisdom that have been believed and maintained for generations.

2. Methodology
This research was conducted in the Kasepuhan Ciptagelar indigenous community, Sirnaresmi Village,
Cisolok District, Sukabumi Regency, West Java, in 2015. The location of the study was determined
based on the consideration that the Ciptagelar indigenous people always harmonize their lives with
nature and farming procedures that are regulated by tradition for generations.
Qualitative research design, with case study techniques. Focus research on agribusiness systems from
upstream to downstream: procurement of production facilities, farming on land, post-harvest processing,
marketing, and agribusiness support institutions such as counseling, capital, application of research
results. Community adaptation in social, economic, and technological aspects. Community strategies
for climate change: strengths, weaknesses, opportunities and obstacles. Research informants: customary
leaders, heads of farmer groups, village heads, agricultural instructors, managers of “Halimun Salak”
National Park, community leaders who understand the phenomenon of Kasepuhan Ciptagelar. Data
collection techniques through dept-interviews and focus group discussion. Data analysis consists of: (1)
data reduction; (2) data display and (3) conclusion drawing/verification.

3. Results and Discussion

3.1. History of the Kasepuhan Ciptagelar Community

Ciptagelar village is the center of community governing “Kasepuhan Adat Banten Kidul (Kampung
Gede)”. The name Ciptagelar was given by Abah Anom (died) when moved the “Kampung Gede”, with
the intention of showing all the potential possessed by tradition to the public. Since then the village has
become more open to non-indigenous community. Indigenous people are led by a “sesepuh girang”. A
sesepuh girang now named Abah Ugi Sugriana Rakasiwi. Abah Ugi is the first son of Abah Anom.
In carrying out their duties, sesepuh girang are assisted by 13 heads of affairs (“baris kolot”) and 1
village head (“sesepuh lembur”). The “baris kolot” is a trust people of “sesepuh girang” who are
delighted by the community, while the “sesepuh lembur” are representatives of “sesepuh girang” in
every village that is part of the “Kesatuan Adat Banten Kidul”. Each "baris kolot" has different tasks,
namely:
1. “Rorokan Pakakas” (heritage caretaker)
2. “Rorokan Pamakaiyaan” (agriculture caretaker)
3. “Rorokan Paninggaran” (food security caretaker)
4. “Rorokan Kapanghuluan” (religious caretaker)
5. “Rorokan Kadukunan” (medical caretaker)
6. “Rorokan Bengkong” (circumcision careteker)
7. “Rorokan Peraji Berang Nini Berang” (cook careteker)
8. “Rorokan Peraji Hias” (cosmetic careteker)

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

9. “Rorokan Paraji” (midwife)

10. “Rorokan Panahaban” (cleanliness caretaker)
11. “Rorokan Ngebas” (carpentry)
12. “Rorokan Tetabuhan” (cultural arts caretaker)
13. “Rorokan Kapamukan Bebenteng” (security caretaker)
“Sesepuh lembur” directed by “sesepuh girang” over the approval of the “baris kolot”. At present,
the “Kesatuan Adat Banten Kidul” consists of 568 "lembur" villages.
There are two government systems that apply in Kasepuhan Ciptagelar and adhered to by indigenous
people, namely indigenous government system and formal government system. Every government
system has a structure and their respective duties. Information flow from indigenous government to the
community forwarded through overtime “sesepuh lembur”, while information from the formal
government continued through the village officer. Differences in the flow of community communication
with the two government structures can be illustrated as Figure 1.

Sesepuh Girang Kepala Desa

(Customary Elder) (Village Head)

Baris Kolot
Sesepuh Lembur (Head of Kepala Dusun
(Village Elder) Administrative (Sub-Village Head)
Affairs)

568 Sesepuh Ketua RT

Perwakilan (Head of
(Representative Neighborhood
Elders) Association)

Masyarakat
Masyarakat Kasepuhan
Kasepuhan (Kasepuhan
(Kasepuhan Community)
Community)

Figure 1. Differences in the flow of information delivery to the customary government (left) and
formal government (right)

3.2. Planting Rice Once a Year

Rice planting once a year is a customary provision that cannot be changed to date. Although indigenous
people only plant rice once a year, there has never been a shortage of food or cases of food insecurity in
the region. The planting of rice twice a year has been carried out by indigenous peoples when the village
is located in Tegallumbu, but what happens is precisely the opposite of the expected results, the granary
becomes empty.
After planting rice, people plant land with other crops that can be harvested in a short time such as
cucumbers, chilies, beans, and other seasonal crops. If water is adequate, the community will make rice
fields into fish ponds. This indicates that the community has known a good crop rotation system to
improve soil physical, biological and chemical properties. The cropping pattern of the Kasepuhan
community for one year can be illustrated in Figure 2.

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

Local
Paddy

Secondary
Fish
Crops OR

Figure 2. Kasepuhan Planting Pattern in one year

Planting rice once a year can also prevent rice plants from the attack of pests of "kungkang" or
"walang sangit" (Leptcorisa), because such cropping patterns can break the life cycle of these pests.
“Walang sangit” attacks rice plants that have flowered by sucking in the liquid in the grain of rice so
that the filling of rice seeds is not perfect [11]. One of the most effective ways to control these pests is
by arranging simultaneous planting times so that the flowering process will be simultaneously. That way
these pests do not have the opportunity to breed because all the rice plants have flowered and are
immediately harvested. Therefore, the decision of the Kasepuhan community to plant rice once a year
is simultaneously very appropriate.

3.3. Strengths, Weaknesses, Opportunities, and Threats (SWOT) of the Agricultural System of the
Kasepuhan Community
Agricultural system is a portrait of people's habits in doing farming from time to time. In the course of
the agricultural system, there were several changes that happens as a result of environmental changes.
The change is a form of community adaptation to a changing environment continuously. Although the
changes that occur in the community do not appear significant, but people feel the environmental
changes. This can be caused by various factors, including: (1) the community still adheres to the
prevailing customs; (2) inadequate transportation facilities and infrastructure make low public access to
the market and innovation technology [8].
Every commodity in the Kasepuhan community's agricultural system has different strengths,
weaknesses, opportunities and threats. Strengths, weaknesses, opportunities, and threats to a commodity
are influenced by the performance of the four sub-systems of agriculture, namely the sub-system of
providing production facilities, sub-systems of cultivation, sub-system of processing and marketing, and
supporting sub-systems.

Table 1. Strengths, Weaknesses, Opportunities, and Threats (SWOT) of the Agricultural System of
the Kasepuhan Community
No Strengths Weaknesses Opportunities Threats
1 Resources for Adaptation Collaborating with Climate change
community needs technology and the Cisolok District makes
to production deep innovation extension service environment
facilities farming is aspect of cultivation unit change and
available and postharvest difficult season
still low predicted
The amount of
The Farming Less business support assistance from Spread
system of farming such as outside parties that the cattle disease

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

No Strengths Weaknesses Opportunities Threats

Kasepuhan extension service, can be used to dangerous
community is credit/cooperative, improve for community
friendly towards and no R&D function infrastructure health
the environment
Adaptation of
Fertile land Means and communication and Lack of interest in
conditions Infrastructure information the kasepuhan
make all transportation technology can be younger generation
commodities can be inadequate, used to access to agriculture
cultivated well complicating agricultural
access and mobility information

Processing of non-
Every kasepuhan Remote location rice agricultural
society has Village of Ciptagelar, products can be
the rice barn to far away from district cultivated as
serve as endurance capital and regency additional income for
system community the community
food

Social values in life

the community
kasepuhan still
well maintained

3.4. The Kasepuhan Agricultural Adaptation Strategy

Climate change adaptation strategies are a way of looking at society in adapting to changes in the
environment (climate) that occur. Strategy adaptation can be taken in various ways. One of them is by
way of "back to nature", meaning people are encouraged to return to preserving nature. Nature is an
ancestral heritage that must be maintained so that it can continue to provide benefits to children and
grandchildren in the future [2].
In addition to the "back to nature" strategy, the Kasepuhan community certainly has internal strengths
and external opportunities that can continue to be improved. Simultaneously with this, the Kasepuhan
community also has internal weaknesses and external threats that must be reduced to create a strategy
that is in accordance with the local wisdom of the community. However, this strategy can still
accommodate the needs of the community in order to face the threat of climate change. The following
are alternative adaptation strategies that are prepared based on strengths, weaknesses, opportunities, and
threats (SWOT).
Basically, the humans must return everything he got from nature. This must be realized as a form of
appreciation to nature which has become a source of life for humans [10]. So as with the Kasepuhan
community who must restore forest resources which they have used so far to meet the needs of facilities
farm production. The form of return can be in the form of replanting forests that are starting to bare.
Thus, natural sustainability will be maintained [6].
The principles of local wisdom taught by customs must also be preserved because of the principle
that the Kasepuhan farming system classified as environmentally friendly. The principle also forms a
social order the community is so thick with kinship, togetherness, mutual cooperation mutual
cooperation, and other social values. Starting from the principle of natural sustainability, the Kasepuhan
community farming system also knows rotation plant. Cropping patterns that rotate between rice and
fish/secondary crops can return rejuvenating nutrients in the soil, so that the balance of the ecosystem
will stay awake [11]. Communal rice is a vital asset of the kasepuhan community maintain the economic

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

system and food security of the community. Kasepuhan community will not lack from food when the
bad season arrives. Management of communal rice barns that until now have been applied have proven
to deliver the kasepuhan community to food self-sufficiency for hundreds year. Not only did the
Kasepuhan community feel the benefits of the barn communal rice, but also the community around
Ciptagelar Village.

Natural resources are widely available

Environmentally friendly farming system
STRENGTH

The land is still fertile

Every family has a rice barn
Social values in harmony with nature are still well maintained

Maintain natural resources by replanting forests

Inheriting eco-friendly customs culture
STRATEGY

Maintain a crop rotation system

Maintain communal rice barns
Maintain social values

Figure 3. Transformation of Strength into Strategy

The availability of adequate natural resources makes people not depend on the community outside
the community. But the community formed as a remote community and far from the reach of outsiders
[7]. As a result, the infrastructure of the Ciptagelar Village has not been well developed. Infrastructure
is one indicator of the development of a region. If the infrastructure is not adequate, undoubtedly
development in the region will run slowly. Therefore, the community should be able to take advantage
of the many outside parties who want to help with infrastructure development in the Ciptagelar Village.
Communities should also be able to utilize communication and information technology that is now
accessible to the public for the advancement of the Kasepuhan community's farming system. Definetely
by sorting and choose innovation technology that does not conflict with customs.

Post-harvest innovation and technology is still limited

WEAKNESSES

Farming support institutions do not function

Isolation of the area due to lomited transportation
infrastructure
Far from the district and district government centers
STRATEGY

Collaboration with outside parties, higher education, private

Receive communication technology to develop agriculture

Figure 4. Transformation of Weakness into Strategy

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

The Kasepuhan farming system produces various kinds products that are still maintained in quality.
The absence of the use of chemicals excessive cultivation of farms makes products produced by
Ciptagelar village can be classified as organic products [5]. Organic products are generally marketed in
urban retailers at higher prices than conventional agricultural products. Organic products are not only
marketed in fresh form, but also processed. This effort can undoubtedly increase the income of the
Kasepuhan community, so that the welfare of the community will be realized. This is certainly difficult
to realize if the farming support system such as road infrastructure, irrigation, etc. has not been achieved.
OPPORTUNITY

Kasepuhan has natural and cultural attractions

Many potential outside parties for empowerment
The progress of communication and information technology
Potential non-rice agricultural products as additional income

Collaboration with extension officer, private sector, State-

owned companies, universities
STRATEGY

Receive outside assistance without reducing local culture

Submitting application for infrastructure development
Processing of profit-oriented non-rice farming product

Figure 5. Transformation of Opportunities into Strategies

The Kasepuhan community must be able to maintain the local wisdom they have as a power that is
not owned by other communities, then make it a tool to get the opportunities around them and to
overcome the threats that will be faced later [8]. The Kasepuhan community must also be able to reduce
the weaknesses that are still owned by utilizing the opportunities that exist, and try to avoid various
threats that may occur. Because of the maintained local wisdom of indigenous peoples, the environment
of the society will certainly be maintained [1].

Climate change and seasons are difficult to predict

Distribution of new types of livestock diseases
THREATS

The younger generation of Kasepuhan is less interested in

agriculture
Communication and information technology eliminate
cultural customs

Maintaining the values of local wisdom

Collaboration with universities, private sectors, NGOs, state-
STRATEGY

owned enterprises
Receive student programs into the village
Instill the values of cultural customs at house and school

Figure 6. Transformation of Threats into Strategies

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

4. Conclusion and Recommendation

4.1. Conclusion
x The strength of the farming system of the Kasepuhan Ciptagelar community: (a) adequate
natural resources; (b) community-friendly agricultural systems; (c) fertile land allows the
cultivation of various commodities; (d) the existence of communal rice barns that function as a
community food security system; and (5) the social values of the community that are still
maintained. Weaknesses of the farming system: (a) technology adaptation and innovation in the
aspects of cultivation and postharvest are low; (b) inadequate supporting facilities in the
agricultural system; and (c) remote locations and inadequate means of transportation complicate
external access and mobility to the community, and vice versa. The opportunities of the farming
system: (a) cooperating with the Cisolok Subdistrict extension service unit; (b) the amount of
assistance from outside parties that can be used to improve transportation infrastructure; (c)
adaptation of communication and information technology that can be used to access information
about agriculture, and (d) processing of non-rice agricultural products can be endeavoured to
increase community income. The threats of the farming system: (a) climate change makes the
season difficult to predict; (b) the spread of livestock diseases that can threaten public health;
(c) the decreasing interest of the younger generation of the community in cash towards
agriculture; and (d) adaptation of communication and information technology can change the
community's paradigm of customs.
x Climate change adaptation strategies that have been carried out by Kasepuhan Ciptagelar
indigenous people include: (a) renewing natural resources in a sustainable manner, such as tree
planting in forest areas; (b) maintain the preservation of customs that have a positive impact on
the environment, (c) carry out a system of crop rotation; (d) managing communal rice barns as
a community food security system; (e) safeguard social values in community life; (f) establish
cooperation with research and development institutions engaged in the agricultural sector; (g)
utilizing communication and information networks to develop community farming systems; (h)
utilizing external assistance in the repair of inadequate supporting facilities and infrastructure,
such as transportation, irrigation; (i) processing the results of profit-oriented non-rice farming;
and (j) instilling the values of local wisdom to young people from an early age.

4.2. Recommendation
Based on the conclusions, several recommendations are:
x For the regional government, to be able to help repair transportation facilities and infrastructure,
cooperative management systems, and procurement of field agricultural officers (PPL) for the
Kasepuhan community.
x For the Kasepuhan Ciptagelar Customary Chair, to be able to improve coordination and
cooperation, both with the formal government and outside parties to develop community
farming systems and control the effects of climate change.
x For the general public, in order to emulate and apply the local wisdom of the Kasepuhan
Ciptagelar community in respecting nature.

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IOP Conf. Series: Earth and Environmental Science 306 (2019) 012031 doi:10.1088/1755-1315/306/1/012031

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