Nature tamed: Symbolism and technical knowledge among indigenous populations in north-east Cambodia 1 (original) (raw)
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The approach advocated and used in this study has produced some findings which are important for development planning in East Kalimantan and which may be relevant to other tropical forest areas. In the Apo Kayan, contrary to the popular image of shifting cultivators that is prevalent among government officials in East Kalimantan, the Dayak people are not reckless destroyers of the forest. Rather, they maintain and re-use sites, farming almost entirely in secondary forest with a long history of land use. Their migrations are not, in most instances, caused by a shortage of land but are mainly responses to economic problems brought about by their geographic isolation.
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For over twenty-five years, I have been interacting with people and landscapes in northeastern Cambodia. During the mid-s, when I was conducting my doctoral research with the ethnic Brao people, I met Jonathan Padwe, who was similarly conducting his doctoral research with the Jarai. I was therefore eager to read the culmination of over a decade of research included in Disturbed Forests, Fragmented Memories. Disturbed Forests, Fragmented Memories begins with an anecdote that effectively introduces the nature of Padwe's interactions with the Jarai, and in particular, how highlanders in northeastern Cambodia often view and interact with nature, in ways that seem quite normal and logical to them but are sometimes surprising to international audiences. He frames the book in relation to landscape and memory, using the concept of intertwined assemblages to understand nature-society relations. Padwe is explicit concerning his method: The book's approach begins from the recognition that, ironically, much writing on landscape and memory to date leaves the landscape inert, a blank canvas upon which humans inscribe meaning. In contrast to this overly anthropocentric rendering of landscape, the stories narrated here follow Jarai cosmology in emphasizing the agency of the natural world, its participation in the production of life, and, therefore, its contribution to processes of social change. () After reflexively outlining his theoretical framework and research approach, including his thinking about temporality, chapter provides background 153
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Over the past 10-15 years Ratanakiri Province, in the far northeast of Cambodia, has been undergoing rapid land use change. This thesis explores this change process and, in particular, two countervailing aspects of this. The first is the privatization of the pre-existing communally owned landscapes of forest fallows and swidden agriculture fields for cash cropping (cashews, soybeans, cassava and more recently rubber) by outside farmers and companies. The second aspect is the much slower attempts to secure the lands of Ratanakiri's indigenous communities through communal land titling.
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Dusun Bundu and Tindal sub-ethnics practice the local beliefs and knowledge inherited from one to another generation to start a plantation, especially rice plantation. For the purpose of this research, nine informants were interviewed during the fieldwork at three villages in the district of Ranau, Tuaran and Kota Belud. This research focuses on the relevance of local beliefs and knowledge while farming and is analyzed based on qualitative interpretation. The findings of the analysis show that Dusun Bundu and Tindal believe that ‘patod’ (the ritual of opening a new land for agriculture), ‘gawoi’ (cleaning a small agricultural site), ‘pobobor do boros’ (to recite words), ‘moginipi’ (dreaming), ‘manalud’ (prayers for rice in booting stage), ‘momuhau’ (chasing the birds) and ‘pasalakoibambarayon’ ( inviting the rice spirit) during farming will be able to sustain the nature. In addition, the findings also revealed that this sub-ethnic are well versed in burning the fields without spread...