Abstract

Tin of Bangka has been exploited since the 18 th century. Exploitation throughout history has led to various debates over the subject on the right to access and control tin. After the New Order regime in 1998, the intensity of the controversy debates increased and escalated because the subjects were increasingly mapped, contested with a variety of interests, and creating a local “'fallacious”' state. Among the controversy debates, there is still room for another controversy. How could ethnic minorities called the Lom tribe which known as traditional, full of mysticism, believed to be conservationists, could be trapped into the economic turmoil of illegal tin mining? This article tries to prove that the Lom Tribe is not entirely in a dark matter. The practice of small-scale voluntary, massive and extensive tin mining in customary forest, accompanied by efforts to create counter-territories and claims for customary autonomy is a form of struggle to maintain the continuity of access/control over tin and resistance against the expansion of private oil palm plantations. This kind of practice marks the emergence of a new local shadow state in the lowest village governance structure. Keywords: actor, counter-territory, resistance, shadow state, tin DOI : 10.7176/RHSS/9-4-02

Highlights

  • Customary communities as representations of small farmers cannot fully with stand agaist the flow of global change

  • Transformation of customary communities in Zambia is caused by the commercialization of agriculture through capital investment supported by a set of state policies (Matenga and Hichaambwa, 2017), land grabs in Ethiopia (Lavers, 2012; Makki, 2012), forcing customary farmers to make choices, leaving subsistence or intensified farming systems as the contract farming system (Montefrio, 2017)

  • The first conclusion, originated from the history of tin which made Lom people connected to the activity of illegal tin panning and smuggling of tin in the inner land

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Summary

Introduction

Customary communities as representations of small farmers cannot fully with stand agaist the flow of global change. Transformation of customary communities in Zambia is caused by the commercialization of agriculture through capital investment supported by a set of state policies (Matenga and Hichaambwa, 2017), land grabs in Ethiopia (Lavers, 2012; Makki, 2012), forcing customary farmers to make choices, leaving subsistence or intensified farming systems as the contract farming system (Montefrio, 2017) Some of these examples mark the phenomenon of capitalism as a social relationship seeing how the emergence of capitalist production relations in the struggle for commodities and identity (Li, 2014) and the establishment of power relations over production methods that positions one party as dominant and the other as marginal (Darmanto, 2015). The spirit of Lom people in mining tin led them to the arena of competition by actively utilizing market opportunities and attaching themselves to a new culture that is admiring a consumptive lifestyle

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