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THE “BLUE GOLD”
A. Ariobimo Nusantara
A. Ariobimo Nusantara
Water is a resource that we, human beings, share with other forms of life. In order to live, we need water as much as we need air. Human settlements first arose where there was fresh water for drinking, bathing and for irrigating food crops. Modern industrial civilization, built entirely upon the generation of power, is no less dependent on water.
In the history of mankind, there were many stories that illustrated the relation between human and water. One instance took place twelve years ago in a village, Pasir Kadu, in West Java. The village once was suffered of water shortages for the irrigation of rice fields until a 50 years old woman made the change. Mrs. Eroh, the old and illiterate woman who came from a small farmer family, has undertaken a huge task by herself to make a 4,500 meters waterworks!
The waterworks was from a resource called Cilitung. To reach rice fields in the village, it has to cross eight hills. To do so, Mrs. Eroh had to excavate a hillside of 17 meters height. She did it with a borrowed hoe and a balincong (sort of short crowbar).
Witnessing the pioneer effort of Mrs. Eroh, the local villagers eventually helped her to make the waterworks that they managed to finalise in 2 years and 5 months. The dry soil of rice fields became fertile. The great effort that Mrs. Eroh had put forward astonished many people and has be acknowledged internationally. She became the first woman who received many awards for her pioneering. Amongst the awards were given by the Tasikmalaya regent, West Java Governor, Ministry of Forestry and Ministry of Home Affairs. She was given the national award in environment achievement, KALPATARU, in 1988. And in 1989, the United Nations awarded her with the Global 500 Honour-Roll of the United Nations Environment Programme.
Another great story about water took place in village Cigarag, Majalengka, in West Java. Mrs. Yuyu Yusanah has taken a tremendous step to undertake a hard task. Unsatisfied with the irrigation system which depended mainly on the rain water that harvest only occurred once a year, she was motivated to make the change.
Mrs. Yuyu determined to resource the river water across a hill adjacent to her rice field for irrigation purpose. With simple tools such as crowbar, hammer, stone chisel and mirror, she managed to make a 213 meters water tunnel through the hill. It took her 2 years to finish this hard work. The flow of water was not only useful to irrigate her rice field but also other villagers’. Changes were obvious following the success of this determination; many acres of rice fields were viewed everywhere; green colour during cultivating period and yellow gold when the harvest arrived.
It was indeed a pursuit of the blue gold, and it moves the heart!
In the history of mankind, there were many stories that illustrated the relation between human and water. One instance took place twelve years ago in a village, Pasir Kadu, in West Java. The village once was suffered of water shortages for the irrigation of rice fields until a 50 years old woman made the change. Mrs. Eroh, the old and illiterate woman who came from a small farmer family, has undertaken a huge task by herself to make a 4,500 meters waterworks!
The waterworks was from a resource called Cilitung. To reach rice fields in the village, it has to cross eight hills. To do so, Mrs. Eroh had to excavate a hillside of 17 meters height. She did it with a borrowed hoe and a balincong (sort of short crowbar).
Witnessing the pioneer effort of Mrs. Eroh, the local villagers eventually helped her to make the waterworks that they managed to finalise in 2 years and 5 months. The dry soil of rice fields became fertile. The great effort that Mrs. Eroh had put forward astonished many people and has be acknowledged internationally. She became the first woman who received many awards for her pioneering. Amongst the awards were given by the Tasikmalaya regent, West Java Governor, Ministry of Forestry and Ministry of Home Affairs. She was given the national award in environment achievement, KALPATARU, in 1988. And in 1989, the United Nations awarded her with the Global 500 Honour-Roll of the United Nations Environment Programme.
Another great story about water took place in village Cigarag, Majalengka, in West Java. Mrs. Yuyu Yusanah has taken a tremendous step to undertake a hard task. Unsatisfied with the irrigation system which depended mainly on the rain water that harvest only occurred once a year, she was motivated to make the change.
Mrs. Yuyu determined to resource the river water across a hill adjacent to her rice field for irrigation purpose. With simple tools such as crowbar, hammer, stone chisel and mirror, she managed to make a 213 meters water tunnel through the hill. It took her 2 years to finish this hard work. The flow of water was not only useful to irrigate her rice field but also other villagers’. Changes were obvious following the success of this determination; many acres of rice fields were viewed everywhere; green colour during cultivating period and yellow gold when the harvest arrived.
It was indeed a pursuit of the blue gold, and it moves the heart!
*
Water shortages is the major world issue this time especially with the increase of water pollution caused by human activities including mega electricity water power plant projects, industrial and urban pollution, forest destroyed, the use of pesticides, dumping of waste and mining waste. The case with Subak system in Bali serves as the illustration.
Subak is the Balinese traditional irrigation system that regulates the construction and maintenance of waterworks, and the distribution of life-giving water that they supply. Such regulation is essential to efficient wet-rice cultivation on Bali, where water travels through very deep ravines and across countless terraces in its journey from the mountains to the sea.
Subak is an independent organization, not lied to the government. Everything to do with irrigation is performed by the Subak, whose members are all farmers. Their main function is to ensure that the distribution of water is made equitably. Subak is responsible for coordinating the planting of seeds and the transplanting of seedlings so as to achieve optimal growing conditions, as well as for organizing ritual offerings and festivals at Subak temple. All members are called upon to participate in these activities, especially at feasts honoring the rice goddess Sri.
No farm must be given more or less than their fair share. The equal distribution of water is not done through modern equipment but can be arranged because of a spirit of solidarity and a high level of tolerance and mutual responsibility, despite there being only very simple means to share out the water.
The spirit of cooperation is clearly evident in Subak. The irrigation techniques are inheritance down from generation to generation. Subak has certain laws or rules that regulate the mutual livelihoods of its members.
These are based on Tri Hita Karana philosophy (harmonious relationship between human to God, human to human, and human to other living creatures). If anyone breaks the rules traditional and religious sanctions are invoked. The sanctions against anyone breaking the rules are intended to restore harmony between the material and spirit worlds. An offender can be fined or if an offence is not mentioned in the regulations, the members of Subak can decide it upon. The majority makes decisions democratically.
Like many organizations, Subak has a number of office holders consisting of Sedahan Agung (chief controller), Sedahan (other controllers), Pekaseh, and Klian (chief of a village) as well as the ordinary members of Subak who own land. Controllers are decided by the government and the members of Subak appoint lesser officials. The tasks and responsibilities of those appointed are quite heavy. However, Subak pays these officials.
The system of distributing water to the rice fields is as follows: whenever the water volume was high in the basin, the distribution would be arranged from the upper course side to the downstream side. When the volume is low, water will be distributed in turns or in rotation. If the latter is the case – and which is hardly took place, except in a long drought – the area of one Subak would be seen as if divided into three groups; the field on the upper course side, on the downstream side and those which are in betweens. The first group is the downstream side; that is in the farthest location from the water resource. The distribution will be done when the water volume is considered ample. This is base on the view that if the volume is so low, the water will not reach the farthest location from the resource as it would be dried out on the way.
The second group is fields in between downstream and upper course side and it is the last group to receive the distribution. And the last group on the distribution list is those on the upper course side, in the closest location to the water resource. While the volume is low, the last group will be able to receive the water to irrigate their padi fields. Average duration of the distribution is two week to one month per group.
The existence of Subak, although it is a traditional form of organization, is and will remain relevant in Bali. This is because of the high degree of cooperation that exists amongst its members and because all feel advantaged. This is an organization formed by farmers for the welfare of the farming community.
How is the situation related to Subak nowadays? The rapid development on roads, residential and business properties have their impacts to Subak that many of these organizations are diminished. The development has cut the irrigation lines, causing many acre of land dried out and became deserted which eventually turned into property development. We may say that the civilization in Bali has moved from water (river) civilization to high ways civilization. The impact of this change has its own time to be realized when Bali started to suffer from flood during the rainy season.
It is factual that recently the water resource is determined by the economic value that will benefit a group of people with strong economical support. This is the evident in modern time; something that is considered common resources is no longer managed together and is not under responsibility of anybody.
Subak is the Balinese traditional irrigation system that regulates the construction and maintenance of waterworks, and the distribution of life-giving water that they supply. Such regulation is essential to efficient wet-rice cultivation on Bali, where water travels through very deep ravines and across countless terraces in its journey from the mountains to the sea.
Subak is an independent organization, not lied to the government. Everything to do with irrigation is performed by the Subak, whose members are all farmers. Their main function is to ensure that the distribution of water is made equitably. Subak is responsible for coordinating the planting of seeds and the transplanting of seedlings so as to achieve optimal growing conditions, as well as for organizing ritual offerings and festivals at Subak temple. All members are called upon to participate in these activities, especially at feasts honoring the rice goddess Sri.
No farm must be given more or less than their fair share. The equal distribution of water is not done through modern equipment but can be arranged because of a spirit of solidarity and a high level of tolerance and mutual responsibility, despite there being only very simple means to share out the water.
The spirit of cooperation is clearly evident in Subak. The irrigation techniques are inheritance down from generation to generation. Subak has certain laws or rules that regulate the mutual livelihoods of its members.
These are based on Tri Hita Karana philosophy (harmonious relationship between human to God, human to human, and human to other living creatures). If anyone breaks the rules traditional and religious sanctions are invoked. The sanctions against anyone breaking the rules are intended to restore harmony between the material and spirit worlds. An offender can be fined or if an offence is not mentioned in the regulations, the members of Subak can decide it upon. The majority makes decisions democratically.
Like many organizations, Subak has a number of office holders consisting of Sedahan Agung (chief controller), Sedahan (other controllers), Pekaseh, and Klian (chief of a village) as well as the ordinary members of Subak who own land. Controllers are decided by the government and the members of Subak appoint lesser officials. The tasks and responsibilities of those appointed are quite heavy. However, Subak pays these officials.
The system of distributing water to the rice fields is as follows: whenever the water volume was high in the basin, the distribution would be arranged from the upper course side to the downstream side. When the volume is low, water will be distributed in turns or in rotation. If the latter is the case – and which is hardly took place, except in a long drought – the area of one Subak would be seen as if divided into three groups; the field on the upper course side, on the downstream side and those which are in betweens. The first group is the downstream side; that is in the farthest location from the water resource. The distribution will be done when the water volume is considered ample. This is base on the view that if the volume is so low, the water will not reach the farthest location from the resource as it would be dried out on the way.
The second group is fields in between downstream and upper course side and it is the last group to receive the distribution. And the last group on the distribution list is those on the upper course side, in the closest location to the water resource. While the volume is low, the last group will be able to receive the water to irrigate their padi fields. Average duration of the distribution is two week to one month per group.
The existence of Subak, although it is a traditional form of organization, is and will remain relevant in Bali. This is because of the high degree of cooperation that exists amongst its members and because all feel advantaged. This is an organization formed by farmers for the welfare of the farming community.
How is the situation related to Subak nowadays? The rapid development on roads, residential and business properties have their impacts to Subak that many of these organizations are diminished. The development has cut the irrigation lines, causing many acre of land dried out and became deserted which eventually turned into property development. We may say that the civilization in Bali has moved from water (river) civilization to high ways civilization. The impact of this change has its own time to be realized when Bali started to suffer from flood during the rainy season.
It is factual that recently the water resource is determined by the economic value that will benefit a group of people with strong economical support. This is the evident in modern time; something that is considered common resources is no longer managed together and is not under responsibility of anybody.
*
From the illustration of human relation with water in the culture of Indonesia, it can be seen that within a traditional community - an older organization than the state institution – the unique interaction pattern between human and water has survived for decades. It is the modern civilization that do not prioritize water as human’s friend, instead positions it as an object or even as an enemy that has to be conquered. Modernization gives opportunities for the inequality for fresh water usage. Groups with better and strong economic position will have bigger access of fresh water. Ironically, those with lesser economic position have to provide a lot of fund to fulfill their need of fresh water.
Water should have been valued as social and cultural treasure, not merely as an object or as a commodity. Water is life. And as life, it possesses the intrinsic value that cannot be measured nor managed as some ’thing’. In the perspective of environmental ethic, water with its benefits for life deserves to be measured more than just for its instrumental value. Until the end of time, water will never change; it offers itself as the blue gold and it is up to us to accept it as an enemy or as a friend!
[presented at ACCU NARA – in related with The 3rd Water Forum, March 2003]
