Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.

) 1

LOCAL KNOWLEDGE OF CIPATAT KOLOT

ON THE CLIMATE ADAPTATION: SEED, ORGANIC
FERTILIZER, AND HARVEST PROCESSING

KEARIFAN LOKAL MASYARAKAT CIPATAT KOLOT

MENGHADAPI IKLIM MELALUI PENGGUNAAN BENIH, PUPUK ORGANIK,
DAN PENGELOLAAN HASIL PANEN

Bahagia1, Fachruddin Majeri Mangunjaya2, Zuzy Anna3,

Rimun Wibowo4, Muhammad Shiddiq Ilham Noor5
1
Universitas Ibn Khaldun and Researcher at LPM Equator
2
Graduate School Universitas Nasional, Jakarta
3
Universitas Padjadjaran, Bandung
4
STIMMA IMMI Jakarta and Chairman LPM Equator
5
Researcher LPM Equator, Bogor
e-mail: bahagiagia59@yahoo.co.id, fmangunjaya@civitas.unas.ac.id, z.anna@unpad.ac.id,
rimunwibowo@gmail.com, diqdiq96@gmail.com

Naskah Diterima: 28 Desember 2020 Naskah Direvisi: 20 Maret 2021 Naskah Disetujui :30 April 2021

DOI: 10.30959/patanjala.v13i1.721

Abstract
Climate change is characterized by several elements, namely unpredictable rainy and dry seasons,
floods, and unpredictable droughts. This study aims to determine the indigenous peoples’ local
wisdom in adapting to climate change, which includes screening process of local paddy seeds, the
use of organic fertilizers, and traditional harvest management strategies. The method used in this
research is the qualitative research method combined with the ethnographic approach. This
method is applied based on the consideration that the topic of this research is related to the
culture and social of indigenous peoples. The data was collected by means of in-depth interviews,
observation, and documentation. Informants were selected by using the purposive sampling
technique. The results were scrutinized carefully by means of the triangulation process. The results
of the study show the facts that the way indigenous peoples deal with climate change is by
physically and physiologically selecting seeds and storing seeds for three months so that the seeds
will grow stronger. In addition, they only selects paddies that has reached a full state of growth,
that is mature to avoid going rotten even though the climate change occurs. Then, they have the
traditional rice dryers to get rice dried, thereby enabling those to be more climate-resistant. They
also use the organic fertilizer to reduce the production of emissions as a cause of global climate
change.
Keywords: adaptation, climate, local knowledge, local seed, harvest

Abstrak
Perubahan iklim dapat diamati mulai dari musim penghujan dan musim kering yang tidak
menentu, bencana banjir, dan kekeringan yang sulit untuk diprediksi. Penelitian ini bertujuan
untuk mengetahui kearifan lokal pada masyarakat adat dalam beradaptasi terhadap perubahan
iklim mulai dari seleksi benih padi lokal, penggunaan pupuk organik, dan manajemen panen
secara tradisional. Metode yang digunakan adalah kualitatif dengan pendekatan etnografi.
Metode ini diterapkan karena penelitian berkaitan dengan budaya dan sosial masyarakat adat.

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

2 Patanjala Vol. 13 No. 1 April 2021: 1-16

Pengumpulan data dilakukan melalui wawancara mendalam, observasi, dan dokumentasi.

Pemilihan informan menggunakan teknik purposive sampling. Kemudian, hasil pengumpulan data
diteliti dengan cermat melalui triangulasi. Hasil penelitian menunjukkan bahwa masyarakat adat
mengatasi perubahan iklim dengan melakukan seleksi benih secara fisik dan fisiologi dan
menyimpan benih sampai dengan 3 bulan agar benih kuat dalam pertumbuhannya. Disamping itu,
petani adat harus memanen padi matang sehingga padi tidak mengalami pembusukan meskipun
terjadi perubahan iklim. Kemudian, masyarakat menggunakan mengelola hasil panen dengan alat
pengering padi tradisional sehingga hasil panen padi lebih tahan iklim. Setelah itu, masyarakat
adat menggunakan pupuk organik sebagai cara untuk memperkecil produksi emisi sebagai
penyebab perubahan iklim secara global.
Kata kunci: adaptasi, Iklim, pengetahuan lokal, benih lokal, Panen

A. INTRODUCTION government policy. However, the local

Climate change can be defined as the shift knowledge has to combat climate dynamic
in climate patterns which is major caused because they have experienced life
by greenhouse gas emissions, including perturbances that impact livelihood daily.
carbon dioxide (CO2) and gas methane It makes them for searching and adapting
(CH4) in the atmosphere. Greenhouse gas the best action and knowledge for facing
emissions cause heat to be trapped by the the changes in the environment. Local
earth's atmosphere, this main as a cause of knowledge can be mentioned as rules
global warming (Fawzy, Osman, Doran & locally, ideas, action or behavior, norms
Rooney, 2020). Climate change can be like prohibition, and rituals. Kusuma
observed through an extreme heatwave and (2018) remarks that the local knowledge
rain seasons which impact to harm the about societies wisdom to comprehend
human in the world. Honestly, improper nature as well as maintenance human
modern technology is the main cause that necessities and nature. Nadroh (2018)
destroys local wisdom (Ludwig & reveals that indigenous knowledge is the
Macnaghten, 2020). The adverse impact of knowledge that has been agreed upon by
climates such as extreme temperature and the community which content about the
intensive rainfall lead to damaged rice life policy, rules for adjusting behavior
yield (Khan, Gao & Abid 2020). Fischer The knowledge contains a unique
(2020) said that climate change also results perception of a culture or given to the
in the scarcity of water to make farmers community (Rodríguez-Larramendi et al.,
have difficulties determining the time for 2017). The knowledge comes from certain
planting crops. Even some of them leave societies through their experience and has
agriculture activity. Tanyanyiwa (2019) not been undergone by other societies. The
said that climate change including extreme knowledge has been adapted for long
heat, drought, and impact on crop periods (Daniah, 2016). Devi, Usman &
production. Another adverse effect of Malik (2018) said that the value also can
climate change, it may create new and traverse another culture for creating
suitable conditions for weeds, insects, and national culture.
pathogens to proliferate, resulting in a Local knowledge in one location is
further decline in agricultural productivity not similar depending on their experience
(Kgosikoma, Lekota & Kgosikoma 2017). and life obstacle (Sidabutar, Sayamar, &
Unfortunately, indigenous Kausar 2016). Nursey-Braya et al. (2020)
knowledge overlooks in participating in said that local knowledge comprises actual
combating climate change. The community observations recent for climate variability,
has adapted to the environment and climate as well as changes to flora, fauna, land,
variance for a longstanding time but local and cultural sites. For applicating
knowledge has a burden to mobile in agriculture activity, societies adopt mutual

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 3

helping or working rather than an paddy) (Wahyu & Nasrullah 2011)

individual. Activity is not a private activity Moreover, in Halmahera Barat Maluku
but it is a common activity that is Regency, the knowledge is mentioned
conducted by collective action and as rion-rion.
individual awareness which impact the It is a tradition of the farmer to
collective consciousness. The impact is the applicate mutual assisting or cooperation
societies who they live in the group are among peasants. Rion-rion is implied in
more resilient rather than life in an some activities in agriculture including
individual trait (Mangunjaya et al., 2020). mutual working in land plowing,
Besides, in Urug societies are discovered cultivating, and harvesting (Nindatu,
that societies conduct the activity 2020). In North Halmahera, Poma
collectively through mutual cooperation Aaduhunu is local knowledge which is
like irrigating of paddies (Bahagia et al., mentioned as mutual helping in some
2020). Even mutual assisting as part of activity including agriculture. Society
societies to create societies resilience when contributes its power to assist another
there is a disaster like COVID 19 farmer (Balisosa, Moniaga & Jocom
(Bahagia., Nurrahmawati., & Nurhayati, 2020). Furthermore, in Samin societies,
2020). Another tradition of mutual helping Blora Central Java, local knowledge has
is Mapalus. Mapalus can define as mutual been held by societies in which the
assisting based on collectively in the social societies don’t admit to sell their land and
life of societies (Mulyawan, 2015). trade their paddies and agriculture
Hussein (2016) remarks that the tradition outcome. In their perspective, the land is
of Mapalus also is implemented in not owned by human but it is owned by
agriculture activity which each farmer nature, the humans don't have an
likely to assist another farmer. entitlement to sell it. It makes the
Furthermore, Graha (2015) reveals that the transformation of land to another function
form of local knowledge is a tradition can be restricted. Local knowledge has a
like Merti Deso. It can be marked where pivotal role in facing climate to jump the
the farmer gathers together for cleaning level of resilience for climate variation and
water irrigation building, sanitation, environmental change (Kurniasari,
garbage, and sedimentation. Once this Cahyono & Yuliati 2020). Rivero-Romero
activity has been conducted, the farmer et al. (2017) reveal that traditional climate
begins to begin agriculture activity. knowledge is a comprehensive system of
Rozaita, Rosyani, & Sativa (2018) insights, experience, and practice used by
informed that local knowledge in Kerinci peasant communities to cope with climate
can be released through cooperation and condition which impacts their livelihood.
harvesting ceremony. In Dayak Bakumpai, In customary societies typically in
Kalimantan Selatan local knowledge in Urug, they societies create a forbidden
agriculture like Mandirik (cleaning of forest where have a role to protect the
land) Wayah Manunggal (seedling), environment and climate (Bahagia et al.,
Wayah Malacak (cultivating of paddies), 2020). Even they adjust the climate to
then the farmer continues to determine the drying season and the rainy
conduct Manatak activity which is the season from observing a star in the sky. As
farmer clean the land from shrubs and let star has been placed in the west, meaning
bushes decay, the other step is Wayah that rainy season come and drying period
Maimbul (cutting rice shoot) and the last can be determined as Kidang star have
activity is to bide harvesting periods. To been in east position. Kihila (2018) reveal
gather the paddy's yield, Dayak Bakumpai that to cope climate change, farmers in
exerts an ani-ani-small knife (traditional Tanzania use traditional practice including
hand equipment for cutting panicles of terracing, tree planting, construction of

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

4 Patanjala Vol. 13 No. 1 April 2021: 1-16

water reservoir, and mixed crop and crop vacancy to involve in gathering the
diversification as well as harvesting outcome. The previous research has been
rainwater. Nurhayatia, Dhokhikah & conducted in some location but the
Mandalac (2020) reveal that there is some research doesn’t investigate again what the
action to combat climate encompasses last researcher have been discovered.
diversify crops, modify the planting and Halimi (2014) has been conducted research
harvest periods, and short-term growing namely Kearifan Lokal dalam Upaya
season. Adiyoga & Lukman (2017) remark Ketahanan Pangan di Kampung Urug
that to cope with climate change, farmers Bogor. The researcher has investigated
cultivate in the early rainy season, crop such as the life principle of Urug societies
rotation, cover cropping, using tolerant like tradisi mipit kudu amit ngala kudu
variety, implement minimum soil plowing, menta. Another finding is Urug societies
applicating organic pesticide, and obtain applicate some pamali (forbidden) like
climate information completely as well as banning the societies from using modern
looking for a job outside of agriculture. technology and trading rice. Galudra
Besides, adaptation to climate can be (2013) also discovered local knowledge for
conducted through diversification of forest management and land including
livelihood sources including livelihood drying land or mentioned as huma. In this
from agriculture, non-agriculture like research, the aim of study is to discover
fishery (Sakuntaladewi & Sylviani, 2014). about local knowledge on seed selection of
To combat climate change, the farmer paddy varieties for combating climate and
must have information related to climate to environment change, find out about local
jump the level of their awareness of knowledge on using organic fertilizer to
climate (Popoola, Yusuf & Monde, 2020). deal with climate alteration and the
Migration can be categorized as an action environment dynamic as well as local
to combat climate, farmer opts to migrate knowledge on traditional management of
from agriculture livelihood to search harvesting paddy to withstand paddy
another alternative livelihood (Jha et al., quality for adapting to climate dynamic.
2017).
There are some activities to create B. RESEARCH METHODOLOGY
resilience for climate including combining The research local knowledge of Cipatat
the strategy and protection of the Kolot customary for climate adaptation
ecosystem, sustainable use of water and through local seed, organic fertilizer, and
soil, agroforestry, diversification of harvest management is conducted in Kiara
farming, and use of stress-tolerant crops Sari village, Sukajaya District, Bogor
(Mijatović et al., 2013). The farmer can Regency, West Java, Indonesia. The
combine some strategies such as studies use qualitative research with an
diversification of crops in location, ethnography approach. Ethnography is
agroforestry which mix between crops implied in this research because the
production and livestock for obtaining research tends to discover the tradition of
variety benefit, minimum soil tillage, and customary societies, cultural, local
water management (Teklewold, Mekonnen knowledge, and ritual in agriculture
& Kohlin, 2019). Satria & Wibowo (2015) development. Ethnography is characterized
reveal that in fishery societies, they by the in-depth observation of groups of
conduct some of the sources economic individuals, being cognisant of the
when climate change combat they life influences of historical and cultural
including they change fishery job to the contexts on social interactions (Jones &
builder, collecting coconut, picker clove Smith, 2017).
because they have clove plantation and the While qualitative research is the
people who landless of clove, they have a process of research for transforming the

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 5

world and converting the world to paddies are combated by unpredicted rain
representation including fieldwork notes, and storm season.
interviews, conversations, photos, records, What is more, is, data are collected
and private notes (Creswell, 2014). To related to the behavior of societies for
determine the sample, the research uses using organic fertilizer and some time is
purposive technique sampling. The way of combined with an-organic fertilizer. It is
this exert because the sample must have a friendly to natural behavior to reach
strong ability to explain profoundly the agriculture sustainability because the land
local knowledge and culture in agriculture. of agriculture will not be devastated by
The researcher determines the key leader fertilizer. The data which is gathered from
of the Cipatat Kolot community namely: an interview with the sample will be mixed
(1) Abah Sacim and (2) Abah Nurhasim. to observation. Observation can be
Abah Sacin is selected because abah Sacin mentioned as collecting data from
is offspring from the previous generation. observing directly, such as viewing objects
It indicates that he is the widest knowledge and locations or real fact of the application
about the local culture of Cipatat Kolot of indigenous knowledge. Data will be
societies. It must be encouraged by Abah investigated and analyzed by triangulation
Nurhasim which the person who has the data. Suciana (2018) said that there is two
highest knowledge about agriculture triangulation including time and technique.
cultivation, pest management, and Triangulation time is to collect data based
production of paddies. Even he as a person on time (morning, daylight, and evening).
who is the most trusted by Abah Sacin to When data is collected in the morning,
adjust agriculture activity. Data are respondents still fresh and it distinguishes
gathered through in-depth interviews with as garnishing data in the evening. While
two of the leader in Cipatat Kolot societies. the triangulation technique is to exert a
Data are selected including the local variety of ways. In this research, the
knowledge in key person perspective about combination from numerous sources
the quality of seed both physically and including in-depth-interview, observation,
physiology and the connection of quality and documentation can be trusted as valid.
with the growth of paddies and the number
of paddies yield harvest as well as the C. FINDING AND DISCUSSION
relation quality of the local seed to adapt 1. Local Knowledge About Seed for
climate and environment Climate Adapting
perturbance. Another data is the way of Cipatat Kolot community typically the
Cipatat Kolot societies for harvesting leader of Cipatat Kolot has conserved local
management including the determination paddy varieties. There are some local
of the period for harvesting paddies and paddy varieties including Sri Kuning, Raja
retaliation to quality of rice as well as the Wesi, Harupat, etc. Local paddy varieties
capacity of rice to adapt for the have confronted numerous environmental
environment. Besides that harvest, perturbances because local paddy varieties
management must be conducted directly in have been cultivated for a long period
the field without bringing paddies grain to since the local people of Cipatat Kolot
the house. The societies conduct drying societies have been living in Bogor. It is
naturally through using lantayan. This is a indicated that local paddy varieties have
traditional tool for drying paddies locally undergone numerous climate dynamics and
which is constructed directly in the field. It stress of ecology like the drying period.
is connected to adapt to the environment Local paddy varieties have been tested to
and climate disturbances because the grain confront environmental obstacles both
of paddies can save immediately without biotic and abiotic perturbances. Generally,
local paddy varieties can adapt to the local

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

6 Patanjala Vol. 13 No. 1 April 2021: 1-16

environment and the taste of rice is seed (physically) and fisiologis where they
uniquely suited to a sense of local people observe the growth of paddies from
(Sobrizal, 2016). Setyowati, Irawan, physically observing. The physical quality
Marlina (2018) reveal that local paddy of the seeds is based on the cleanliness of
varieties resist diseases. In these societies, seeds, grain uniformity as well the
there are some local paddies variety which integrity of the seeds without any cuts or
is distinguished to three sorts of paddy cracks (Sari & Faisal, 2017).
varieties such as white, black, and red of Meanwhile, Ningsih et al. (2018)
paddies. Cipatat Kolot customary said that the quality of the physiology of
community have local knowledge to seed is reflected in its viability (such as
indicate that seed of paddy can be used as germination) and value vigor (such as
the best seed. Paddies can be appropriated growth rate, synchronous growth, and
seed for cultivating when paddy panicles storage capacity). Sari & Faisal (2017) said
are binger and longer rather than another that physiology quality is determined by
paddy panicle. The community can deteriorating rate and seed vigor. To select
identify the best seed for farming. It can be the seed, Cipatat Kolot societies will not
supported by the number of seeds in one take a seed of paddies in the field naturally
panicle. The other clue that can use is the but they gather paddies in leuit (traditional
size of each grain of paddies. The grain of barn of paddies). They will not gather or
paddies which is length is related to the create a sign which is paddies will be
yield of paddies. utilized for seed. All of the paddies in
The longer and bigger of grain wetland paddies will be harvested by a
paddies, the higher of paddies yield farmer. All of the paddy's yield is
(Prayoga et al., 2018). The paddies are distributed to the traditional barn. When
decided as vigor seed in each grain of cultivating periods come, people will take
paddy in one panicle is bigger instead of some for seed based on the size of grain
another grain in a panicle. Local people and amount of grain in one panicle. These
will select this paddy as a propagation seed storage structures are comparatively cheap,
for planting. There is a connection between eco-friendly, and impart high shelf life to
the size and number of paddy when a the stored commodities (Mobolade et al.,
farmer plants paddy. As they cultivate 2019). The structure of seed storage can
grain of paddy in one panicle is longer, it impact the quality of seed. The other
leads to growing tall of paddies trees knowledge is they don’t plant seed
instead of using a small number of paddy immediately after paddy yield has been
in one panicle. Even the production of harvested. Paddy requires to store in leuit
paddy relies on the number of paddy in one (traditional storage of paddies) initially to
panicle, a farmer will obtain abandoned make sure it more mature. When paddy
paddy when they applicate this local yields are propagated directly without
knowledge. If farmers propagate short saving in traditional storage, the growth of
paddy panicle and a slight number of paddy will heavy weaken.
paddy grain in one panicle are impacted to Therefore, paddies plant can
gather shortage of yield. The growth of produce paddy grain but the outcome is
seed has a connection to the number stock lower rather than farmer save seed of
of food for seed when its plant in the field, paddy before cultivating. In the Cipatat
seed with bigger size have a bigger stock Kolot community, the local policy from
of feeding fro growing instead of the small their forefather is the seed of paddies must
size of seed (Wulandari, Bintoro & Duriat, be saved for about 3 months in traditional
2015). It shows that Cipatat Kolot societies storage. The objective to save seeds is to
have measured the quality of seed based on refrain from the quality of the seed
viewing directly about the condition of (Nuraini et al., 2018). The more longer

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 7

seed of paddies are keeved, the less the paddies after harvesting instead of growing
ability of the seed to grow (Kartika & Sari the small size of the seed. It leads to saving
2015; Nurhayati, Basuki & Ainurrasjid the farmer from hunger because of the
2017). The method is to store a yield of capacity of seed to face environmental
paddies without selection in the field. The pressure. When climate dynamics combat
paddies that have been gathered in the field human life, farmers have to storage the
must be stored in leuit and must be dried. paddy's yield. It saves them from a life
Local people have not distributed obstacle. Local Cipatat Kolot has selected
to leuit when the seed still contains the which is the best seed through physically
high rate of the liquid. The low moisture of and observing the ability of the seed to
seed impact to the maintenance of the seed grow in stress condition. As the seed is
from the physicological and biochemical vigor, the seed can pass the stressor
reaction which affects to deterioration of periods in the physical environment when
the seed (Saeed et al., 2020). planting it in the land. Another adaptation
Generally, local people lose the rate value is local people have created seed
of paddies using sunshine which all of the banks like leuit. The role of it is not just
paddies with panicle must be hanged for saving the fundamental need for
in lantayan. If a seed of paddy is cultivated running life but it is a storage place for
while the time saving is about 1 month, seed.
paddy tress will be easily ravaged by wind It looks like bank seed for the person
because the trees can't refrain from the where the community saves food stock.
heavy wind direction. Therefore, the The local community has saved seed for a
outcome of paddy can be attained suited temporary period until the cultivating
goal but the trees of paddy are vulnerable. season coming. It can be categorized as
Conversely, as paddy is too long in stores, anticipation before a disaster occurs the
the percentage of paddy growth will severe seed bank also has a role to conserve
small. Even seeds can’t grow in the biodiversity typically for loss of local
seedling. The period of saving paddy is variety (Vernooy et al., 2017). In
around two years. As the seed is saved traditional societies like Cipatat Kolot
more than this time, paddy will not grow. societies, generally, the role of leuit is to
The fact is supported that the viability of save only local paddies seed including Sri
seed growth is influenced by the duration Kuning and Raja Wesi. Society also doesn't
of storage (Kartika & Sari, 2015). The use chemicals for protecting the seed from
paddies seed which is stored for a long an insect. While local paddies include the
duration can result in to decline in the major sources of paddies resources for
viability of seed growth (Tefa, 2018). Seed facing climate change. Local paddies have
knowledge has a strong connection in been tested directly in the field for location
adapting climate and food security. testing for a longstanding time along with
Climate and environment dynamics is a the existing traditional community in the
heavy hurdle for human, the quality of previous period but the community still
seed can combat the perturbances like this. exists nowadays. At the same time, the
The local knowledge about the size existence of local paddies seed is an
of seed influences the growth of seed in the indicator the seed adapt to the
field because the bigger the seed the more environment. It shows that local paddies
vigor the seed for growing. The quality of have passes nature selection which is
seed is linked to food security (Hampton et nature has the power to combat local
al., 2017). It leads to produce more paddies paddies under some environmental
when the seed still can save from pressure.
environmental disturbances, the impact is It is the best experiment in the field
the farmer can save bigger the number of directly because the best seed is where the

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

8 Patanjala Vol. 13 No. 1 April 2021: 1-16

seed can live when the seed is tried to plant local knowledge in Cipatat Kolot societies
in the land field. Local people have tried it need to extend to other member of
because of no modern seed at that time sociestis because the people need to
except the local seed of paddies. While the understand the tradition from their
seed in Cipatat Kolot still is found in the forefather.
modern era. Meaning that the local seed
has passed numerous environmental 2. Organic Fertilizer for Saving Soil and
stressors including eco-catastrophe, Face Climate
flooding, drying period, and climate Indigenous knowledge has achieved
disturbances. The fact is local seed doesn’t agriculture sustainability because of local
vanish from the environment. We can knowledge applicate Low Internal Input
detect it from the ages of the community Agriculture. Indigenous knowledge action
and the sort of the plant in previous time. has mixed organic and an-organic manure.
The use of local paddies can be Even the usage of an-organic manure is
categorized to continue the tradition and less instead of using organic fertilizer.
culture from the forefather in previous When the application of organic fertilizer
times. Directly, local paddies can be is dominated rather than an-organic
mentioned as the cultural and local manure, agriculture sustainability can be
traditions of local people. Chaniago (2019) achieved by local people. It is related to
said that local paddies have a strong the decline in the usage of chemical
capacity to adapt to unfavorable biotic fertilizer and changes it to internal input
environmental conditions, especially pests without chemistry (Panjaitan et al., 2015).
and diseases as well as abiotic Methods optimize in using local resources
environments such as low temperatures, or internal input like the production of
salinity, acid soils, drought, and other organic manure locally. The resources
suboptimal environmental conditions. locally include livestock activity which can
Favored by farmers because some be used as sources of organic production of
have good adaptability to the sub-optimal fertilizer and natural resources that can be
environment between other peatland encouraged for production of composting
ecology, the good taste of rice, fragrant (Nuraini, Yuwariah & Rochayat 2015).
aroma, tested its resistance against pests Struik & Kuyper (2017) remark that
and good quality rice, although production sustainability is the power of farmers to
is not as high new rice varieties. Even local continue animal and crop production
paddies variety tolerate soil acid (Bakhtiar, without deteriorating the environment for
2011). Moreover, Effendi et al., (2017) economic advantage and social stability.
reveal that local paddies variety can refrain Agriculture sustainability must comprise
in drought conditions. It shows that local the integration among economic, ecology,
seed paddies can combat environmental and social dimension (Mahmuddin 2013;
stressors including drought, climate Wardie & Sintha 2016).
change, soil acid, and it is more refrain to Cipatat Kolot societies have implied
paddies disease. Nurnayetti & Atman behavior locally like using organic manure
(2013) said that the results of the study to jump the rate of paddies production.
concluded that the competitiveness of local Ibeawuchi, Obiefuna & Iwuanyanwu
varieties was higher than superior varieties, (2015) reveal that reducing the usage of
as seen from the high distribution of local an-organic fertilizer can replenish the soil
varieties (62.2%) of superior varieties and control pests, weeds, and disease to
(37.8%), the use of local varieties (76%) create sustainability. It is strengthened that
height of improved varieties (24%). The It helps to (1) reduce off-farm inputs, such
other is people use local paddies variety as synthetic fertilizer, pesticides, and
because of flavor reasons. However, the energy (e.g., for water pumps, fuel, crop

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 9

harvest machinery, storage, processing, 3. Traditional Harvesting Management

etc.) and (2) mitigate negative macro- for Paddies
economic externalities (GHG emissions, The quality of paddy relies on the ages of
biodiversity loss, ground- and surface paddy for harvesting. Paddy can refrain
water contamination, soil organic matter without composting in storing if a grain of
loss, erosion, degradation, land-use paddy is collected when paddies are
change), while (3) ensuring feasible mature. However, when gathering paddies
economic benefits at farm level (Cossel et too mature, the farmer will lose their yield
al., 2019). The impact is to raise the social and be attacked by a pest like birds
and economic benefit through declining (Satriadi, 2015). Cipatat Kolot society
using input from outside of the local region based on local knowledge have been
and refine the quality of the environment separated numerous step of paddy for
(Firman, Herlina & Yulianto, 2019). harvesting. In the first period, the emerging
To achieve sustainable agriculture, of paddies panicles when the ages of paddy
the key of customary societies namely are about 40 days. Another stage is paddies
Nurhasyim in Cipatat Kolot societies with panicle has been ducked. In this
utilizes organic manure. Meanwhile, the period, the grain of paddies is green in
implementation of organic fertilizer can color and paddies already contain starch. It
reduce the emission rate (Wihardjaka can continue to a grain of paddies which is
2018. The community uses two sorts of altered from a green color to yellow, in this
fertilizer including an-organic manure and time paddies have not been collected. It
natural manure. They don’t applicate fully requires one week further for a gathering
factory fertilizer but combining factory of paddies. When the grain of paddies with
fertilizer with organic manure. Urea mix to panicle has been moved to mature and
organic fertilizer. Another period of some grain of paddies have fallen, this the
spreading urea fertilizer after cleaning right time for harvesting paddies. As
grass or ramet. Local people exert organic following the local knowledge to gather of
matter like goat, cow, buffalo feces for paddies, the paddies will not decay when
inventing organic fertilizer. People use paddies are saved in traditional storage. In
organic material for the production of these periods, the rate of rice moisture is
fertilizer. Organic fertilizer like goat feces about 20 to 40 % wet basis (wb)
must be burned until produce organic dust (Akowuah, Addo, & Bart-Plange, 2012).
fertilizer. The objective to ensure that However, there are some paddies panicle
fertilizer can be absorbed by soil which has not mature, societies will let the
completely. However, when organic goat paddies until it is more mature.
feces have not altered to dust, it can be Vongxayya et al. (2019) said that
demerits because compost fertilizer will harvesting can be released when 80 percent
not be absorbed. Organic fertilizer is of the panicle has altered the color to a
utilized in the land. After planting paddy in golden brown appearance. If this clue has
rice paddy yield about 20 days, an-an- arisen, Cipatat Kolot society will collect all
organic fertilizers are implied to help of the paddies soon with ani-ani
paddy growth. The usage of fertilizer relies (traditional equipment for a gathering of
on the level of soil fertility. Wet paddy paddy). Once paddy has been gathered,
land doesn’t need to render fertilizer when paddy panicle will hang in lantayan for 15
land in the mountains area where the days in the rice paddies field. Cipatat Kolot
location is still a virgin area. To decide soil societies will let the paddies in the field
is fertile can exert biological, physical until the grain of paddies is drying. Once
indicator, and chemistry measurement paddies have dried, local people will save
(Huera-Lucero, 2020; Griffiths, Faber, & them in leuit (traditional storage) for
Bloem, 2018). paddies. It is tradition and culture where

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

10 Patanjala Vol. 13 No. 1 April 2021: 1-16

customary societies will not trade paddies The local paddies have passed numerous
grain instead of they storing in storage. A environmental disturbances but local
process like this can withstand the quality paddies still can be cultivated without
of rice because Cipatat Kolot societies extinguishing by the environment. The
gather paddies yield when paddies grain qualities of paddy grain rely on the
are mature. As there are paddies panicles capacity of the type of paddies. Local
still need time to let until paddies more paddies resist the environment, the effect is
mature, they will gather another time. paddies avert from a disease that can
There numerous indicators to indicate the influence the quality of paddies' grain.
quality of rice including size and shape of Swastika (2012) reveals that there is
rice, moisture content, degree white, numerous factor that can indicate to quality
percentage of head rice, broken grains, of rice including varieties or sort of
groats, yellow-damaged grains, and grains paddies, environment, and another factor
calcifying (David & Kartinaty, 2019). including threshing, milling, drying,
If the grain of paddies is collected storage, and distribution. Besides that, to
when the grain of paddies has not avoid losing a long harvesting period,
mature, a grain of paddies easily decays. indigenous knowledge doesn’t bring
Yehia & Khatab (2017) reported that too paddies that have been collected but they
early or too late harvesting of rice results save paddies in the field directly through
in more broken milled rice. The quality building equipment for drying naturally
also depends on the rate of liquid content namely lantayan.
in grain of paddies, the community vanish The usage of lantayan only for local
the liquid of paddies grain naturally, they paddies because lantayan just applied for
hang paddies panicle which has been paddies which the paddies are gathered
bound and hang it in lantayan (traditional with paddies panicle. It distinguishes to
hanging equipment for paddies). The national paddie variety like IR 64 which is
paddies will not get in touch with sunshine gathered without panicle. The impact is
directly because there is a roof for this paddies is vulnerable to decay because it
equipment. This method will abolish the needs to dry immediately once after it
rate of liquid in paddies gradually. The collecting and poured in the gunny sack. It
best rate of paddies for processing is 12 %. can impact to decline the rate of yield
The impact of this action can avoid paddies vanishing through transportation
creating rice groats when it is processed because the farmer doesn’t need to move
traditionally through using mortar paddies yield from land to house. Even it
(traditional equipment to produce rice). results to withstand the quality of paddies
Conversely, as the rate of paddies moisture because it the way to protect paddies
more than 14,20 %, it emerges the percent quality from the unpredicted season which
of rice breakage (Iswanto, Akbar & Rahmi it can impact to reduce the quality of
2018). This tool is a hand appliance where paddies. Generally, lantayan is placed
the power comes from people. The merits where the paddies are zone. The objective
are to invent rice which refrains until 25 is to fasten for the management of paddies'
years without decaying. yield. It can be supported by Hasbi (2012)
The way of societies to follow said that management of postharvest must
numerous steps leads to produce the best be conducted immediately to protect
quality of rice because the quality of rice paddies from deteriorating. When the loss
relies on some process including the of yield in the field avoiding because the
perioded for harvesting, postharvest action, local paddies have better traits compare to
and storing of paddies. Even Cipatat Kolot the introduction variety. Local paddies are
societies still preserve local paddies which heavy strong for falling especially for
have been adapted for long periods of time.

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 11

grain. It is impossible to lose the grain of environment continue to change, the seed
paddies quickly. can withstand environmental disturbances
The manual farmer outside of the including drying, flooding, and strong
community can be losing their harvest stump to face rain and wind heavy which
yield because they don’t use local paddies unpredicted occurs nowadays. Even the
variety which has a strong trait. The character of local paddies is tolerated to
character of local paddies is the paddy's drying and flooding. It can save the
grain uneasy to fall from the paddy's paddies from devastating amid global
panicle (Budiwati, Kriswiyanti & Astarini warming and climate recently. The quality
2019). The characteristic of local paddies of seed must be supported by store paddies
like this can face environmental for 3 months. Local people also don’t use
disturbances including heavy rain and directly the seed after harvesting,
wind. The alteration of the season which is indigenous knowledge saves seed at least 3
observed through the changing period time months before cultivating. As the seed is
from rain season and drying can be used directly, it leads to weak for growing
overcome by local paddies variety. Despite in the field.
climate change, the farmer doesn't harm Conversely, the growth of paddies is
because the use of local paddies genetic severely stringent as the seed is saved
can decline and reduce losing before before planting seed. Another local
harvesting and post-harvesting of paddies. knowledge is regarded with the behavior to
After testing and comparison to Cisantana use organic fertilizer. The aim of this
variety, local paddy ensured that Cisantana temper is to protect the soil and land of
is easy to fall rather than local paddies agriculture through using organic manure
(Limbongan & Djufry, 2015). instead of adopting an-organic fertilizer.
However, the combination of organic and
D. CONCLUSION an-organic is conducted to improve the
There are several aspects that can be soil. Local people have adapted to the
concluded from the result above such as environment and contribute to the decline
Cipatat Kolot societies have determined in the rate of emission which is the major
the quality of paddies seed through cause of global warming.
physically like the size of paddies grain Then, local knowledge of harvesting
including the length and the number of of paddies. Cipatat Kolot societies are to
paddies in paddies panicle. When determine the appropriate periods for
collecting length of grain and take paddies gathering paddies' yield. There are three-
seed from a big number of paddies in step to indicate the level of mature paddies
panicle lead to produce bunting of paddies in rice paddy field including paddies is just
in forthcoming. It must be continued to emerging. The ages of cultivating are
physiology quality where the size of seed about 40 days. It continues to rise the
has related to the growth of paddies in the paddies panicle and the color of paddies
field. The seed is more vigor if come from alter to green. It is followed by the
the bigger size and bigger number of seed alteration of color from greening to yellow
in one panicle, as well as the length of the but farmers can’t collect paddies yield at
panicle. As result, it can determine the this time. Another stage is the paddy's
good growth of seed on the land. color switch to full yellow color. However,
The kind of seed has adequate food there are some paddies that must be left
stock for growing instead of small seed because there are some of the paddies have
size. The vigor seed which has been passed not mature to gathering although paddies
through manual selection has a strong have experienced the last phase. Once after
capacity to adapt to the climate and paddies collecting, the societies let it in the
environment dynamic. Despite climate and

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

12 Patanjala Vol. 13 No. 1 April 2021: 1-16

field by way of hanging paddies Dealing with Covid-19. Tunas Geografi

in lantayan (drying tool locally). 09 (02):129-136.
It salvages paddies from losing Bakhtiar, B., E. Kesumawati, T. Hidayat & M.
during transportation because Rahmawati. (2015). Karakterisasi Plasma
of lantayan construct near to rice paddies Nutfah Padi Lokal Aceh untuk Perakitan
field. The equipment also has a function to Varietas Adaptif pada Tanah Masam.
ensure that the paddies grain avoids Jurnal Agrista 15 (3): 79-86.
rainwater because lantayan have a roof to Balisosa, N., V. R. B. Moniaga & S.G. Jocom.
protect the paddies' yield from water. (2020). Kearifan Lokal Poma Aaduhunudi
Meanwhile, lantayan just utilize for local Desa Soamaetek Kecamatan Kao Barat
paddies. While local paddies typically for a Kabupaten Halmahera Utara. Agri-
grain of paddies is very difficult to fall. It socioekonomi, 16 (2): 325-332.
saves paddies amid climate change which Budiwati, Kriswiyanti & Astarini. (2019).
farmer is not harmed. In in the future, local Aspek Biologi dan Hubungan
knowledge in head or key person of Kekerabatan Padi Lokal (Oryza sativa L.)
customary societies must expand to di Desa Wongaya Gede Kecamatan
member of community because this is the Penebel, Kabupaten Tabanan, Bali.
knowledge from their forefather. Metamorfosa: Journal of Biological
Sciences, 6(2): 277-292.
REFERENCES Chaniago, N. (2019). Potensi Gen-gen
Ketahanan Cekaman Biotik dan Abiotik
Adiyoga, W., & L. Lukman. (2017). Persepsi
pada Padi Lokal Indonesia: A Review.
dan Adaptasi Petani Sayuran Terhadap
AGRILAND Jurnal Ilmu Pertanian, 7(2):
Perubahan Iklim di Sulawesi Selatan.
86-93.
Jurnal Hortikulture, 27 (2): 279-296.
Cossel, M.V., I. Lewandowski, B. Elbersen, I.
Akowuah, J.O., A. Addo and A. Bart-Plange.
Staritsky. (2019). Marginal Agricultural
(2012). Influence of Drying Temperature
Land Low-Input Systems for Biomass
and Storage Duration on Fissuring and
Production. Energies, 12 (3123): 1-25.
Milling Quality of Jasmine 85 Rice
Variety. Journal of Science and Creswell, John W. (2014). Research design
Technology, 32 (2):26-33. pendekatan kualitatif, kuantitatif, dan
mixed. Yogyakarta: Pustaka Pelajar.
Bahagia, B., F.M. Mangunjaya, R. Wibowo,
Z. Rangkuti, M.A. Al-wahid. (2020). Daniah. (2016). Kearifan Lokal (Local
Leuit and prohibition forest: Indigenous Wisdom) sebagai Basis Pendidikan
knowledge of an Urug community Karakter. Pionir: Jurnal Pendidikan, 5
resilience. Jurnal Harmoni Sosial 7 (2):1-14.
(2):130-140.
David, D & T. Kartinaty. (2019). Karakteristik
Bahagia, B., Mangunjaya, F. M., Anna, Z., Mutu Beras di Berbagai Penggilingan
Wibowo, R. (2020). Indigenious Pada Sentra Padi di Kalimantan Barat.
Knowledge of Urug Societies for Journal Tabaro, 3 (1): 276-286.
Agriculture Irrigation in Bogor West
Java. Jurnal Sosial Humaniora, 11(2), Devi, R., J. Usman, I. Malik. (2018). Pengaruh
169-181. Nilai-Nilai Kearifan Lokal Terhadap
Kinerja Pegawai di Kantor Dinas
Bahagia, B., Wibowo, R., Mangunjaya, F.M., Kependudukan dan Catatan Sipil
Priatna, O.S. (2020). Traditional Kabupaten Bulukumba. Kolaborasi:
Knowledge of Urug Community for Jurnal Administrasi Publik, 4 (3): 338-
Climate, Conservation, and Agriculture. 351.
Mimbar, 36 (1):240-249.
Effendi, B., Zaitun & L. Hakim. (2017).
Bahagia., Nurrahmawati., D., Nurhayanti, I. Enhancement of Drought Stress Tolerance
(2020). Resilience of Housewife in in Aceh’s Local Rice by Mutation with

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 13

Gamma Rays Irradiation. Advances in Huera-Lucero, T., J. Labrador-Moreno, J.

Natural and Applied Sciences, 11(11): 51- Blanco-Salas & T. Ruiz-Téllez. (2020). A
57. Framework to Incorporate Biological Soil
Quality Indicators into Assessing the
Fawzy, S., A. I. Osman, J. Doran, D.W.
Sustainability of Territories in the
Rooney. (2020). Strategies for Mitigation
Ecuadorian Amazon. Sustainability, 12
of Climate Change: A Review.
(3007): 1-29.
Environmental Chemistry Letters, 18:
2069–2094. Hussein, J. (2016). Kajian Kearifan Lokal
Dalam Usahatani di Desa Warembungan
Firman, A., L. Herlina & S. Yulianto. (2019).
Kecamatan Pineleng Kabupaten
Analisis Low External Input Sustainable
Minahasa. Cocos, 1 (2):1-14.
Agriculture (Leisa) pada Ternak Domba
di Kawasan Agribisnis Desa Ternak, Desa Ibeawuchi, Obiefuna, & Iwuanyanwu. (2015).
Cintalaksana Kecamatan Tegalwaru, Low External Input Agricultural Farming
Kabupaten Karawang. MIMBAR System for the Increase in Productivity of
AGRIBISNIS Jurnal Pemikiran Resource Poor Farmers. Journal of
Masyarakat Ilmiah Berwawasan Biology, Agriculture and Healthcare, 5
Agribisnis, 5(1): 124-133. (2): 109-116.
Fischer, H.W. (2020). Policy Innovations for Iswanto., A.R.M. Akbar, A. Rahmi. (2018).
Pro-Poor Climate Support: Social Pengaruh Kadar Air Gabah Terhadap
Protection, Small-Scale Infrastructure, Mutu Beras Pada Varietas Padi Lokal
and Active Citizenship Under India’s Siam Sabah. Jtam Inovasi Agroindustri, 1
MGNREGA. Climate and Development, (1): (12-23).
12 (8): 689-702.
Jha, C.K., V. Gupta, U. Chattopadhyay & B.A.
Galudra, G. (2003). Kesepuhan and Their Sreeraman. (2017). Migration as An
Socioculture Interaction to the forest. Adaptation Strategy to Cope with Climate
Bogor: ICRAF Southeast Asia Working Change A Study of Farmers' Migration in
Paper No. 3. Rural India. International Journal of
Climate Change Strategies and
Graha, A.A.W. (2015). Potret Kearifan Lokal,
Management, 10 (1):121-141.
Perubahan Iklim dan Penggaruhnya
Terhadapproduktivitas Padi Sawah di Jones, J., & Smith, J. (2017). Ethnography:
Salatiga. AGRIC, 27 (1): 50–59. challenges and opportunities. Evid Based
Nurs 20 (4):98-100.
Griffiths, B.S., Faber, J., & Bloem, J. (2018).
Applying Soil Health Indicators to Kartika & D.K. Sari. (2015). Pengaruh Lama
Encourage Sustainable Soil Use: The Penyimpanan dan Invigorasi Terhadap
Transition from Scientific Study to Viabilitas dan Vigor Benih Padi Lokal
Practical Application. Sustainability 10 Bangka Aksesi Mayang. Enviagro, Jurnal
(9): 3021. Pertanian dan Lingkungan, 8 (1):10-18.
Halimi. (2014). Kearifan Lokal dalam Upaya Kgosikoma, K. R., P.C. Lekota, O.E.
Ketahanan Pangan di Kampung Adat Kgosikoma. (2017). Agro-Pastoralists’
Urug Bogor. Skripsi. Jakarta: Fakultas Determinants of Adaptation to Climate
Tarbiyah Universitas Islam Negeri Syarif Change. International Journal of Climate
Hidayatullah. Change Strategies and Management, 10
(3): 488-500.
Hampton, J.G., A.J. Conner, B. Boelt, G.
Thomas, Chastain & P. Rolston. (2017). Khan, N.A., Q. Gao & M. Abid. (2020). Public
Climate Change: Seed Production and Institutions’ Capacities Regarding
Options for Adaptation. Agriculture, 6 Climate Change Adaptation and Risk
(33): 1-17. Management Support in Agriculture: The
Case of Punjab Province,
Hasbi. (2012). Perbaikan Teknologi
Pakistan. Scintific Reports, 10, 14111.
Pascapanen Padi di Lahan Suboptimal.
Jurnal Lahan Suboptimal, 1 (2): 186-196.

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

14 Patanjala Vol. 13 No. 1 April 2021: 1-16

Kihila, J. (2018). Indigenous Coping and Provinsi Sulawesi Utara. CosmoGov, 1

Adaptation Strategies to Climate Change (1): 35-47.
of Local Communities in Tanzania: a
Nadroh, S. (2018). Pikukuh Karuhun Baduy
review. Climate and Development, 10 (5):
Dinamika Kearifan Lokal di Tengah
406-416.
Modernitas Zaman. Jurnal Pasupati, 5
Kurniasari, D. A., E.D. Cahyono, Y. Yuliati. (2): 196-216.
(2018). Kearifan Lokal Petani Tradisional
Nindatu, P.I. (2020). Rion-Rion Untuk
Samin di Desa Klopoduwur, Kecamatan
Pengembangan Pertanian Berkelanjutan.
Banjarejo, Kabupaten Blora. Habitat, 29
Jurnal Kalwedo Sains (KASA), 1 (2): 84-
(1):33-37.
91.
Kusuma, R.S. (2018). Peran Sentral Kearifan
Ningsih, N.N.D.R., I.G.N. Raka, I.K. Siadi,
Lokal dalam Peningkatan Kualitas
G.N.A.S. Wirya. (2018). Pengujian Mutu
Pendidikan. Jurnal Pedagogik, 05 (02):
Benih Beberapa Jenis Tanaman
228-239.
Hortikultura yang Beredar di Bali. E-
Limbongan, Y., & F. Djufry. (2015). Jurnal Agroekoteknologi Tropika, 7 (1):
Karakterisasi dan Observasi Lima Aksesi 64-72.
Padi Lokal Dataran Tinggi Toraja,
Nuraini, A., Sumadi, M. Kadapi, A. Wahyudin,
Sulawesi Selatan. Bul. Plasma Nutfah,
D. Ruswandi, M. N. Anindya. (2018).
21(2):61–70.
Evaluasi Ketahanan Simpan Enambelas
Ludwig, D., & Macnaghten, P. (2020). Genotip Benih Jagung Hibrida Unpad
Traditional ecological knowledge in pada Periode Simpan Empat Bulan.
innovation governance: a framework for Jurnal Kultivasi, 17 (1): 568-575.
responsible and just innovation. Journal
Nuraini, A., Y. Yuwariah & Y. Rochayat.
of Responsible Innovation, 7(1): 26-44.
(2015). Pengembangan Produksi
Mahmuddin, M. (2013). Paradigma
Pertanian Lahan Kering Dengan Sistem
Pembangunan Pertanian: Pertanian
Low External Input Sustainable
Berkelanjutan Berbasis Petani dalam
Agriculture (Leisa) di Desa Cigadog, dan
Perspektif Sosiologis. Jurnal Sosiologi
Mandalagiri Kecamatan, Leuwisari
Universitas Syiah Kuala, 3 (3):59-75.
Kabupaten Tasikmalaya. Dharmakarya:
Mangunjaya, F.M., Bahagia., Wibowo., & Jurnal Aplikasi Ipteks untuk Masyarakat,
Yono. (2020). Nujuh Bulanan Tradition 4 (2): 113 – 118.
Value for Societies Resilience in
Nurhayati., N. Basuki & Ainurrasjid. (2017).
Costumary Community Urug Bogor
Pengaruh Lama dan Media Penyimpanan
West Java. Sosial Budaya, 17 (2):106 –
Benih Terhadap Perkecambahan Karet
117.
(Hevea brasiliensis Muell Arg) KLON PB
Mijatović, D., F.V. Oudenhoven, P. Eyzaguirre 260. Jurnal Produksi Tanaman, 3 (7):
& T. Hodgkin. (2013). The Role of 607-614.
Agricultural Biodiversity in Strengthening
Nurhayatia, D., Y. Dhokhikahb & M.
Resilience to Climate Change: Towards
Mandalac. (2020). Persepsi dan Strategi
an Analytical Framework. International
Adaptasi Masyarakat Terhadap Perubahan
Journal of Agricultural Sustainability, 11
Iklim di Kawasan Asia Tenggara. Jurnal
(2): 95-107.
Proteksi: Jurnal Lingkungan
Mobolade, A.J., Bunindro, N., Sahoo, D., & Berkelanjutan 1 (1): 39-44.
Rajashekar, Y. (2019) The Traditional
Nurnayetti & Atman. (2013). Keunggulan
Methods of Food Grains Preservation and
Kompetitif Padi Sawah Varietas Lokal di
Storage in Nigeria and India. Annal
Sumatera Barat. Jurnal Pengkajian dan
Agriculture Science, 64 (2): 196-205.
Pengembangan Teknologi Pertanian, 16
Mulyawan, R. (2015). Penerapan Budaya (2): 102-110.
Mapalus dalam Penyelenggaraan
Nursey-Braya, M., R. Palmera, A. Stuartb, V.
Pemerintahan di Kabupaten Minahasa
Arbonb, & R. Lester-Irabinna. (2020).

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

Local Knowledge… (Bahagia, Fachruddin M. M., Zuzy A., Rimun W., Muhammad Shiddiq I.N.) 15

Scale, Colonisation and Adapting to Awareness in Pakistan. Agronomy 10 (9):

Climate Change: Insights from The 1246.
Arabana People, South Australia.
Sakuntaladewi, N., & Sylviani. (2014).
Geoforum, 114: 138–150.
Kerentanan dan Upaya Adaptasi
Panjaitan, E., D. Indradewa, E. Marton & J. Masyarakat Pesisir Terhadap Perubahan
Sartohadi. (2015). Sebuah Dilema Iklim. Jurnal Penelitian Sosial dan
Pertanian Organik Terkait Emisi Metan. Ekonomi Kehutanan, 11 (4): 281 – 293.
Jurnal Manusia dan Lingkungan, 22 (1):
Sari, W & M. F. Faisal. (2017). Pengaruh
66-72.
Media Penyimpanan Benih Terhadap
Popoola, O.O., Yusuf, S.F.G., & Monde, N. Viabilitas dan Vigor Benih Padi
(2020). Information Sources and Pandanwangi. Agroscience, 7 (2): 300-
Constraints to Climate Change Adaptation 310.
amongst Smallholder Farmers in
Satriadi, Y. P. (2015). Huma Orang Baduy
Amathole District Municipality, Eastern
dalam Pembentukan Sikap Swasembada
Cape Province, South Africa.
Pangan. Jurnal Patanjala, 7 (3): 559 –
Sustainability, 12 (14): 5846.
574.
Prayoga, M.K., Rostini, N., Setiawati, M.R.,
Setyowati, M., J. Irawan, L. Marlina. (2018).
Simarmata, T., Stoeber, S., & Adinata, K.
Karakter Agronomi Beberapa Padi Lokal
(2018). Preferensi Petani Terhadap
Aceh. Jurnal Agrotek Lestari, 5 (1): 36-
Keragaan Padi (oryza sativa) Unggul
50.
Untuk Lahan Sawah di Wilayah
Pangandaran dan Cilacap. Jurnal Sidabutar, O.S., E. Sayamar, & Kausar. (2016).
Kultivasi, 17 (1): 523-530. Strategi Mempertahankan Kearifan Lokal
Dalam Budidaya Padi di Desa Simpang
Rivero-Romero, A.D., A.I. Moreno-Calles, A.
Raya Kecamatan Panei Kabupaten
Camou-Guerrero, A. Casas & A. Castillo.
Simalungun Provinsi Sumatera Utara.
(2016). Traditional Climate Knowledge:
JOM Faperta, 3 (2): 1-10.
A Case Study in A Peasant Community of
Tlaxcala, Mexico. J Ethnobiology Sobrizal. (2016). Potensi Pemuliaan Mutasi
Ethnomedicine, 12 (33): 1-11. untuk Perbaikan Varietas Padi Lokal
Indonesia Potential of Mutation Breeding
Rodríguez-Larramendi, L.A., Guevara-
in Improving Indonesian Local Rice
Hernández, F., Alejandra-Campos
Varieties. Jurnal Ilmiah Aplikasi Isotop
Saldaña, R., Salas-Marina, M.A., Gómez-
dan Radiasi a Scientific Journal for The
Castañeda, J.C., Fonseca-Flores,
Applications of Isotopes and Radiation,
M.D.L.A., Valle-Ruíz, L., &
12 (1): 23-36.
Basterrechea-Bermejo, J. (2017).
Traditional knowledge on integrated pest Struik, P.C., & Kuyper, T.W. (2017).
and weed management in chayote Sustainable intensification in agriculture:
(Sechium edule (Jacq.) Sw.) crops from the richer shade of green A review.
localities of Chiapas, Mexico. Acta Agron. Sustain. Dev, 37:39.
Agron, 66 (4): 466-472.
Suciana, N. (2018). Analisis Kompetensi
Rozaita, S., R. Rosyani & F. Sativa. (2018). Pedagogik Guru dalam Pemahaman
Kearifan Lokal dalam Pengusahaan Terhadap Peserta Didik di SD Negeri 009
Usahatani Padi Sawah di Desa Talang Ganting Kecamatan Salo. Jurnal Review
Kemulun Kecamatan Danau Kerinci Pendidikan dan Pengajaran, 1 (1): 84-
Kabupaten Kerinci. Jurnal Ilmiah Sosio- 103.
Ekonomika Bisnis, 19 (2): 6.
Swastika, D.K.S. (2012). The Role of Post
Saeed, M.F., Jamal, A., Ahmad, I., Ali, S., Harvest Handling on Rice Quality in
Shah, G.M., Husnain, S.K., Farooq, A., & Indonesia. Forum Penelitian Agro
Wang, J. (2020). Storage Conditions Ekonomi, 30 (1): 1-11.
Deteriorate Cotton and Wheat Seeds
Tanyanyiwa, V.I. (2019). Indigenous
Quality: An Assessment of Farmers’
Knowledge Systems and the Teaching of

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)

16 Patanjala Vol. 13 No. 1 April 2021: 1-16

Climate Change in Zimbabwean Yehia, M.E. & A.R. Khatab. (2017). Effect of
Secondary Schools. SAGE Open 4 (1): 1– Harvesting Time on Milling Yield and
11. Grain Breakage for Egyptian Paddy Rice.
Misr Journal of Agricultural Engineering,
Tefa, A. (2018). Perlakuan Invigorasi Pada
34 (4): 1769-1782.
Benih Padi di Kelompok Tani Pelita Desa
Noepesu. Bakti Cendana: Jurnal
Pengabdian Masyarakat, 1 (1): 1-10.
Teklewold, H., A. Mekonnen & G. Kohlin.
(2019). Climate Change Adaptation: A
Study of Multiple Climate-Smart
Practices in The Nile Basin of
Ethiopia. Climate and Development, 11
(2): 180-192.
Vernooy, R., Sthapit, B., Otieno, G., Shrestha,
P., & Gupta, A. (2017). The roles of
community seed banks in climate change
adaption. Development in Practice, 27
(3):316-327.
Vongxayya, K., Jothityangkoon, D.,
Ketthaisong, D., Mitchell, J.,
Xangsayyasane, P., & Fukai, S. (2019).
Effects of introduction of combine
harvester and flatbed dryer on milling
quality of three glutinous rice varieties in
Lao PDR. Plant Production Science, 22
(1): 77-87.
Wahyu, M.S & Nasrullah. (2011). Kearifan
Lokal Petani Dayak Bakumpai dalam
Pengelolaan Padi di Lahan Rawa Pasang
Surut Kabupaten Barito Kuala. Societies,
Jurnal Pendidikan Sosiologi 1 (1).
Wardie, J., & Sintha, T. (2017). Analisis
Sustainabilitas Usahatani Padi Pada
Lahan Gambut Di Kabupaten
Kapuas. Agric, 28(1): 87-94.
Wibowo, A., & A. Satria. (2015). Strategi
Adaptasi Nelayan di Pulau-Pulau Kecil
terhadap Dampak Perubahan Iklim.
Sodality: Jurnal Sosiologi Pedesaan, 107-
124.
Wihardjaka, A. (2018). Penerapan Model
Pertanian Ramah Lingkungan sebagai
Jaminan Perbaikan Kuantitas dan Kualitas
Hasil Tanaman Pangan. Jurnal pangan,
27 (2):155-164.
Wulandari, W., A. Bintoro & Duryat. (2015).
Pengaruh Ukuran Berat Benih terhadap
Perkecambahan Benih Merbau Darat
(Intsia palembanica). Jurnal Sylva Lestari
3 (2): 79-88.

Patanjala, ISSN 2085-9937 (print), ISSN: 2598-1242 (online)