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584 traditionally have very strong relation on it. It could be perceived by several traditional or
customary rules that are made for protecting forest and its resources. There is a concept called Omangu Patura, Pingi Lata Luri, which means the establishment of family forestry is a basic for
the sustainable life Njurumana et al., 2004. This could be meant as a principle for sustaining farm forestry such as kaliwu as a part of family forest. If a household want to keep their life in
a good condition, they should have a family forestry or farm forestry to be preserved. This is also strengthened by another concept called Pahomba
or known as τthe sacred forest”. Ancestors of Marapu create this concept to protect and conserve forest from destructions.
Pahomba is an area of forest that is agreed by local people, throughout the customary ritual ceremony, to be protected using the traditional rules. Within the agreement, no one could
make extracting forest products activities. For those who are allegedly offense this rule would be punished based on the customary law Datta et al., 1994. Therefore, kaliwu has a strong
traditional value and norms to protect themselves from its extinction.
3. FARM FORESTRY OPTIMIZATION
It is inevitable that the practice of farm forestry by local people has many benefits in terms of ecological, economic and socio-culture aspects Yumi et al., 2012. In a small-scale level, for
instance, farm forestry could support maintaining rural populations; maintaining traditional
agricultural activities; environmental benefits; and diversification of farm income CFPLM, 1989; Cossalter PyeSmith, 2003, in Schirmer, 2007.
Farm forestry is also able to increase land productivity on critical land, conserving water resources, and providing logs, household
needs and firewood to the communities Suprapto, 2010. Those benefits are also occurred within the farm forestry kaliwu, which uses local knowledge based management as its
underlying systems. In ecological context, kaliwu has contributed to create microclimate that provide higher water debit, reducing the potential risk of erosion due to the practice of terrace
system, as well as keep the local trees species sustainable. It is also argued that local people are benefited because kaliwu provides commodities that support, not only timbers and firewood,
but also food sovereignty whether for subsistent or commercial purposes. Farmers have already had farmer group, which is rooted on their activities for managing kaliwu as well as
social interactions in their daily basis. By applying kaliwu, people have sustained their traditional ecological knowledge as this system of farm forestry is made by their ancestors to
include traditional beliefs and taboo in it. Therefore, customary norms and values are preserved due to people consistency in applying farm forestry kaliwu.
However, those benefits are not stopping there as farm forestry is socially constructed and it relies highly on local initiatives. Hence, the key success for sustaining kaliwu depends on the
local it self. By looking at this situation through the lens of local knowledge, it is argued that the underlying factor should be advancing is on the local capacity to preserve farm forestry
kaliwu. Regarding this, there are two aspects that need to be optimized, they are local knowledge enhancement capacity building for the farmer group and local knowledge
preservation promoting local or customary rules into the formal institutions Source?. Farmer group plays very significant role to assist farmer in managing farm forestry. This could
be seen by looking at an example taken from a study carried out by Yumi et al. 2012. The study shows that optimising farmer groups could lead them to gain the Eco-label Certificate.
This achievement is rewarded is not taken for granted, rather as an outcome of the long way learning process that they have practiced within the farmer group. However, there are also
some constraints that need to be paid for attention, such as relies highly on informal institutions, needs the strong leadership, as well as needs more empowerment for the
competence member Yumi et al., 2012a; 2012b. Comparing to the farm forestry kaliwu, such
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585 situation is almost the same to occur. In this context, farmer group is the catalyst for each
household to conduct local knowledge management on practicing kaliwu. Politically saying that farmer group is stronger than the other formal institutions like local government in the
village level and even higher, or religious based organisation like the church. Nevertheless, this could become the constraint as well if there is no good communication to support farmers
surviving kaliwu. It is also unavoidable to say that the informal institution such as social taboos has contributed
to motivate local initiative to establish farm forestry kaliwu. Regarding this, Berkes and Folke 1998 mentioned that informal institution, like social taboos, operational means for how
people actually perform repetitive activities and related to biological resources in local human communities. As kaliwu is a part of traditional cultivation in Sumba, such social taboos are
applied on it. Pahomba, Mawailo Omma, and family forestry are few principles that could be taken as examples. Using characteristics of RHTs resource and habitat taboos categories by
Colding and Folke 2001 Pahomba could be categories as segment taboos or temporal taboos as they aim to reduce harvesting pressure, conserve local population species, and promote
stock recruitment of species. Although such social taboos have similar function with formal institution in supporting ecology conservation, they are always in a lack of recognition.
To deal with this situation could not rely on the generic solution such as financial assistance and technical support Garret Buck, 1997. As this issue is concerning about local people to
improve their ability in managing farmer group and informal institution to support farm forestry, the better solution should come from the local. Revitalization is probably likely to do
as the local have already had everything but they only need to make it effective. Regarding revitalisation as a strategy, there is a good example taken from Kulon Progo, Yogyakarta,
called as revitalization management of agroforestry home-garden dry-field or RMA-HD Suryanto et al., 2012. This scenario put its emphasis on its three pillars; they are connectivity,
capacity and ownership. Connectivity means an effort to integrate on managing home-garden along with dry-field
agroforestry in one management. Therefore farmers could focus on their land in only one management. Increasing farmers capacity is also necessary to be committed. Here, farmers are
encouraged to learn together with the other farmers through the farmer group. Sharing experience and information is more likely to be occurred deliberately through the process
named τlearning are learning together” and it could lead to survive local knowledge and even increase the effectiveness of its implementation. Within the process increasing capacity, it is
possible for other actors outside the farmer group government or non government organisations to be involved and introduce some new modern technology that is probably
needed. Furthermore, this scenario also needs supported policy from the government in order to have access to the market or another assistance whether from government or other donors
Suryanto et al., 2012. Applying this scenario into the practice of farm forestry kaliwu is also possible. In terms of
land use management, there is nothing new about it as kaliwu has already applied the concept of connectivity by integrating three level of cultivated areas based on its elevation; farm
forestry, farmland and backyard. The local made up this in order to increase affectivity. However, increasing the role of farmer group is more crucial. This could benefits the local as
they can share experience and information and even knowledge with regard to the technical maters, which often involve cultural operations such as cultivation, fertilization, pruning and
thinning Gold et al., 2000. Through the farmer group, they are also involved in a process of
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586 learning together with other members and even receiving new knowledge form other actors
outside the group that perhaps useful to enhance their ability to manage kaliwu. In other words, they are engaged in a situation where the new integrated knowledge is produced.
Lastly, farmer group could become the tool for farmers to push informal institution like social taboos to be recognised by promoting it into the formal legislations. In addition to this,
politically saying that using farmer group, the local could make a conversation about significant maters such as clearly defined boundaries of the resource base; congruence
between appropriation and provision rules and local conditions; collective-choice arrangements monitoring systems; graduated sanctions; conflict-resolution mechanisms;
minimal recognition of rights to organize; and the nesting of local institutions with other local, regional, and governmental institutions Becker Ostrom, 1995. Therefore, once those
strategies have done, it is likely that the farm forestry kaliwu become stronger to exist in a long period of time.
4. COCLUSION
