Research Article
Indigenous Forest Management Model for Tenganan Pegringsingan Traditional Village Welfare in Karangasem Bali
@INPROCEEDINGS{10.4108/eai.28-10-2022.2328220, author={I Made Suwitra and I Made Minggu Widyantara and I Ketut Kasta Aryawijaya}, title={Indigenous Forest Management Model for Tenganan Pegringsingan Traditional Village Welfare in Karangasem Bali}, proceedings={Proceedings of the 2nd Warmadewa International Conference on Science, Technology and Humanity, WICSTH 2022, 28-29 October 2022, Denpasar-Bali, Indonesia}, publisher={EAI}, proceedings_a={WICSTH}, year={2023}, month={4}, keywords={bali indigenous village; indigenous forest; tenganan pegringsingan; tuak (palm wine)}, doi={10.4108/eai.28-10-2022.2328220} }- I Made Suwitra
I Made Minggu Widyantara
I Ketut Kasta Aryawijaya
Year: 2023
Indigenous Forest Management Model for Tenganan Pegringsingan Traditional Village Welfare in Karangasem Bali
WICSTH
EAI
DOI: 10.4108/eai.28-10-2022.2328220
Abstract
Until the present time, customary land in the form of indigenous forests can still be controlled by the Tenganan Pegringsingan Traditional Village, Karangasem. The regulation in its utilization is regulated in customary village law called awig-awig (customary law). The enactment of state law in the field of agrarian affairs in 1960 and forestry in 1999 recognized the existence of traditional villages and their traditional rights in the use of forest products for welfare. Indigenous peoples can utilize non-timber and timber forest products according to the village’s awig-awig. Village communities can get forest products in the form of wood if the phon (wood) in question is no longer productive, has died, and has permission from the village’s leaders (prajuru). Non-timber forest products can only be used when they have fallen from the tree, such as Durian, hazelnut, Pangi, Tehep. This model of forest product utilization is relevant to Aristotle's principles of justice, namely according to the law, and what is comparable or appropriate. It is also in accordance with Notohamidjojo's social justice by prioritizing what is his right. This indigenous forest management model is also relevant to Bentham Utility which is oriented towards benefits for the entire village community. Therefore, this established pattern needs to be maintained through the establishment of awig-awig which is coordinated with state law.
