Dayak People Research Articles

Upacara Adat Gawai Dalam Membentuk Nilai-Nilai Solidaritas Pada Masyarakat Suku Dayak Kalimantan Barat

The purpose of writing this article is to determine the Gawai culture in shaping the values of solidarity among the Dayak tribal communities in West Kalimantan. This article was prepared using the library research method, namely the method of collecting data by utilizing literature sources and materials. The result of the conclusion is that Gawai is a traditional Dayak ceremony which has become a tradition to this day. The Dayak gawai is one of the traditional ceremonies which is still actively carried out by the Dayak people. The Gawai Dayak traditional ceremony is one of the sources of local history in West Kalimantan. The implementation of the traditional Gawai ceremony aims to ask for safety and gratitude to God for the harvest which is usually done every one year. The traditional Gawai ceremony is held after the main harvest and ends with the traditional ritual of Rising Dango and reciting incantations and prayers or commonly known as Matik which aims to ask for blessings to God or Jubata. The implementation of the traditional gawai ceremony requires the involvement of all Dayak tribal communities to be able to work together in the preparation and implementation. Therefore, gadgets become the media needed to renew the spirit and sense of solidarity between Dayak tribal communities in West Kalimantan. The Gawai Traditional Ceremony is one of the very sacred religious rituals for the Dayak Tribe, therefore the Gawai Traditional ceremony only involves the Dayak Tribe. However, as the times progressed, the government tried to preserve the traditional Gawai ceremony, so that it became a routine tourism agenda in Pontianak City every year.

REFLEKSI BUDAYA BANJAR DAN DAYAK DALAM NOVEL JENDELA SERIBU SUNGAI KARYA MIRANDA SEFTIANA DAN AVESINA SOEBLI (KAJIAN ETNOLINGUISTIK)

Banjar and Dayak communities uphold their cultures and they still follow them until now. How that culture is reflected by the characters in the novel Jendela Seribu Sungai becomes an issue in this study. This research aims to describe Banjar and Dayak culture reflected in the novel Jendela Seribu Sungai by Miranda Seftiana and Avesina Soebli and it is reviewed from ethnolinguistics approach. The methods used in this study are qualitative descriptive methods by reading the novel Jendela Seribu Sungai, inventorying data, reducing data, analyzing data, and giving conclusion. From the results of this study it can be concluded that the reflections of Banjar and Dayak culture in the novel Jendela Seribu Sungai displays various traditions and customs of Banjar and Dayak communities and it still implemented; phrases and proverbs that become the guidelines of Banjar and Dayak people; rituals and beliefs that are still believed; traditional games that are often played by Banjar and Dayak people; food that becomes the characteristic of Banjar and Dayak people; and also spells or prayers that are still read in each ceremonial procession.

Indigenous Peoples' Economic Empowerment Model as a Strategy in Accelerating National Economic Development

Customary-based economic institutions aim to maintain the local wisdom of the community and accelerate national economic development. The economic life of the community has increased welfare through the empowerment of their customs. In the first year (2019) conducted research on indigenous peoples in 3 provinces: Bali which succeeded in developing the Village Credit Institution (LPD), the Batak indigenous people in North Sumatra succeeded in developing CU Ate Keleng, and the indigenous Dayak people in Central Kalimantan succeeded in developing CU Betang Asi. In the 2nd year (2020) conducted research on the indigenous peoples of 3 provinces: Betawi in DKI Jakarta which succeeded in developing the service cooperative "Jakarta Tentram Sejahtera", the Sundanese indigenous people in West Java succeeded in developing the North Bandung Cattle Breeders Cooperative (KPSBU) Lembang and Social Entrepreneurship The Big Price Cut Group, and the Acehnese indigenous people in Aceh have succeeded in developing the economy with the Baitulmal concept. With this business sector, it can empower indigenous peoples and at the same time improve the economy and welfare of their people. The empowerment of indigenous peoples is based on the concept that every member of the community has an obligation to support their respective customary activities. The customary institutions or types of businesses that exist in each location of this research aim to make it easy for the community to get capital in developing their respective businesses and in selling their products. With the existence of this financial institution, indigenous people experience an increase in their economy and welfare. To achieve this goal maximally and to find a model of economic empowerment for indigenous peoples that can be used as a model for the economy throughout Indonesia, in the 3rd year (2021) research will be continued in the Provinces of Maluku, West Sumatra, and South Sulawesi. In general, this research aims to produce an economic model for indigenous peoples as a strategy to accelerate national economic development. Specific objectives: To find out how indigenous peoples develop their economic systems; to identify forms of economic institutions for indigenous peoples in Indonesia, and to formulate a model for the economic empowerment of indigenous peoples as a strategy for accelerating national economic development. Researchers used qualitative and quantitative descriptive methods (mixed method) with a comparative case study type. Thus, this research is expected to obtain a model in order to accelerate national economic development. Data were collected and analyzed by means of observations, interviews, and documents. The mandatory output of this research is the economic model of indigenous peoples.

Meningkatkan kualitas hidup sehat masyarakat Dayak melalui lokakarya Sekolah Sehat di Kabupaten Landak Kalimantan Barat

Pemerintah Indonesia terus berupaya melaksanakan program Sekolah Sehat secara nasional. Namun disparitas dalam implementasinya masih tinggi. Sebagian besar sekolah di daerah terpencil belum mampu melaksanakannya. Seperti Sekolah Dasar Negeri 08 Berinang Mayun dan Sekolah Dasar Negeri 02 Sidan yang terletak di tengah-tengah perkebunan kelapa sawit di Landak, Kalimantan Barat. Siswa dan masyarakat sekitar kedua sekolah tersebut adalah masyarakat Dayak yang kualitas kesehatannya masih buruk. Atas dasar itu, kami mengadakan lokakarya Sekolah Sehat di kedua sekolah tersebut. Workshop dilakukan melalui ceramah, focus group discussion, dan simulasi. Pada akhirnya, peserta diharuskan membuat rencana sekolah yang mempromosikan kesehatan sebagai luaran. Sejumlah indikator seperti analisis KWL, tanggapan peserta, dan analisis pre-post test menunjukkan adanya peningkatan pengetahuan dan keterampilan peserta tentang program sekolah bina kesehatan. Namun pencapaian yang paling nyata adalah peserta telah merancang rencana Sekolah Sehat yang akan mereka laksanakan di sekolah masing-masing.

Dynamics of Sweden Agriculture and Extension of the Indigenous People Communities in Borneo Kalimantan, Indonesia

Kenyah Dayak is one of 18 Dayak groups of East Kalimantan Indonesia and has the biggest population among them. Since the 1950s, most Kenyah migrated from their native land, Apau Kayan to downstream in different areas into which the monetary economy had infiltrated to different degrees. Infiltration of the monetary economy leads to changes in the importance and practices of Swidden agriculture, so called ladang in Indonesia. The objectives of this study are to assess the dynamics of ladang practices and the agricultural extension among the indigenous Dayak people. Results show the changes in ladang practices including traditional knowledge and the farming calendar, labor allocation for mutual aid systems and reciprocal work, land productivity, livelihood diversity and income sources, and the gender perspective of ladang. Despite influence by the monetary economy, the Kenyah maintain cohesiveness among themselves through traditional forms of ladang work organization. The extent of such cohesiveness has somewhat declined in the new settlement in sub-urban area. Kenyah people in general are quite responsive to changes in livelihoods diversification, but rather late in adopting agricultural technology or extension due to limitation of Agricultural Agents, cultural constraints and old values.

PEMANFAATAN TUMBUHAN OBAT OLEH MASYARAKAT SUKU DAYAK KENDAWANGAN DI DESA RANGKUNG KECAMATAN MARAU KABUPATEN KETAPANG

Dayak Kendawangan tribe is a sub-tribe of Dayak which is spread around Kendawangan River in Rangkung Village, Marau District, Ketapang Regency. Dayak Kendawangan tribe still uses plants as traditional medicine. The purpose of this study was to determine the types of medicinal plants utilized by Kendawangan Dayak people in Rangkung Village. This research was conducted in October to December 2018. The method used was snowball with 11 respondents and conducted interviews with respondents to obtain information on traditional medicines and analyzed using qualitative and quantitative analysis. The results showed there were 52 species from 33 families, the most widely used family is Zingiberaceae (9,62 %). Part of a widely used plant is the leaves (42,18 %), while the way of processing and the use of medicinal plant is in boiled (59,61 %) and drunk (50,94 %). The most uptake of medicinal plants in the yard (47,82 %) and forest (39,13 %). The highest frequency of citation (FIC) value is Psidium guajava (54,5 %). Plant part value (PPV) and interspecific use value (IUV) of plants used in traditional medicine of Kendawangan Dayak tribe are 0.5-1 and 0.3-2, respectively.

Ethnopharmacological Study on Traditional Knowledge of Medicinal Plant Used from Secondary Forest in Community at Sekabuk Village, Mempawah District, West Kalimantan, Indonesia

Study for local knowledge about ethnopharmacology especially medicinal plants used by the community is still limited. West Kalimantan possess a tropical rain forest with megabiodiversity. One of the areas where Malay and Dayak people use medicinal plants from the forest is Sekabuk village, Sadaniang Subdistrict, Mempawah District of West Kalimantan, Indonesia. This research has two objectives: first, to summarize the local knowledge of medicinal plants in the Sekabuk village, and second to identify the the mechanisms of shared on knowledge on used the medicinal plants on each ethnic. The research was conducted by in-depth interview and survey for 45 days in the village. The research programme consisted of interviews, plant observations, and a collection of medicinal plants from five different subdistricts sites i.e. Gelombang, Malangga, Pak Nungkat, Sekabuk, and Titi Dahan. The whole plants, part(s) used, and remedy formulations were elicited from healers and voucher specimens were collected for identification and stored at Forestry Faculty, Tanjungpura University. The results showed that there are 66 plants used for medicine. The family of plants consisted of Zingiberaceae, Lamiaceae abd Mrytaceae. The leaves were most frequently used (108), followed by roots (47), whole plant (21), top (6), stems and fruits (5), and sap (1). The methods for preparation and administration and the awareness of medicinal plants are different by ethnic groups and the living environments. The difference between the genders did not significant in terms of knowledge about medicinal plants. Meanwhile, A retention of traditional knowledge of medicinal plants was significant in rural of West Kalimantan. The plants used as medicine were clearly different by ethnic groups, Malay and Dayak. The living environments also affect the difference of used plants on basis of plants accesibility.

MAKNA MANUHIR DALAM KEHIDUPAN MASYARAKAT DAYAK NGAJU DI KOTA PALANGKA RAYA

It was known that Dayak people as well as other tribes had its own norms and laws, known as Hadat in every activity and situation. This was also performed by Ngaju Dayak society in discarding a hunch, namely manuhir. Manuhir is an alternative healing carried out by Ngaju Dayak people in ancient times to get rid of the hunches within. This paper attempted to describe Manuhir custom in the view of Ngaju Dayak people at Palangka Raya, Central Kalimantan. In addition, it was also to maintain manuhir as an alternative healing carried out by Ngaju Dayak people as an identity of Dayak Ngaju people, so that the meaning of this ritual did not face obscurity in the future. The implementation of muhuhir action indicated the obidience of Dayak Ngaju people in their customs and traditions, since this activity was a mandatory for those who have such hunches.

Effect of Vegetable Oil on Self-Nanoemulsifying Drug Delivery System of Dayak Onion [Eleutherine palmifolia (L.) Merr.] Extract using Hydrophilic-lipophilic Balance Approach: Formulation, Characterization

Eleutherine palmifolia is a typical plant of Kalimantan that has been empirically used by the Dayak people as a cure for various types of diseases. Self-nanoemulsifying drug delivery system (SNEDDS) is a drug delivery system that can be developed for onion Dayak to improve its absorption profile. Selection of oil phase, surfactant, and cosurfactant have an essential role in SNEDDS of Dayak onion. The aims of this study to determine the effect of the use of vegetable oils on SNEDDS using the HLB approach. Several 40 formulations in each oil phase with HLB ranging between 11 and 15 were screened to acquire stable SNEDDS composition without the presence of phase separation. Formulas optimal obtained F33 (HLB 14) using olive oil at a ratio formula of 1:7:2. F29 (HLB 14), using VCO at a formula ratio of 1:7:2. F14 (HLB 14) uses palm oil at a ratio formula of 2:7:1. The result showed that the optimal formula F33 (olive oil) with 58 nm of the particle size, 84.32 ± 0.00 of the transmittance percentage, 22.00 ± 0,18 of the emulsification time. Formula F29 (VCO) with 19.48 nm of the particle size, 91.78 ± 0.02 of the transmittance percentage, 43.00 ± 0.16 of the emulsification time. Formula F14 (palm oil) with 102 nm of the particle size, 90.93 ± 0.02 of the transmittance percentage, 110 ± 0.34 of the emulsification time. The optimal formula that has good characteristics and stability is the F29 (VCO) formula using tween 20/transcutol as the surfactant, PEG 400, as co-surfactant at a ratio formula of 1:7:2.

ETNOZOOLOGI SUKU DAYAK KANAYANT DI DESA TEMAHAR KECAMATAN JELIMPO KABAUPATEN LANDAK

The utilization of protected animals is feared to accelerate the rate of animal extinction if there is no field observation related to the use of animals by the Kanayant Dayak tribe in Temahar village. Related data and animal species, animal parts and circumchations are preliminary indicators to determine the benefits and functions of the animal itself. The method used in this research is the survey method of selecting respondents using the Snowball sampling method, data collection using questionnaire assistance. The results showed the use of animals as much as 16 types. For the ritual of Adat 3 types, treatment 8 types and mystical 5 types. The main parts are meat, bile, fur, heart, blood, kidney, pedals, scales, eggs, liver, and head. Kanayant Dayak people cultivate animal meat for traditional ritual, treatment and mystical by means of cooking gravy and burnt, most people still use traditional equipment to cook and burn meat and for hunting.Keywords: Ethnozoology, Kanayant Dayak, Medicine, Mysticism, Traditional Rituals.

Anthropological Characteristic of the Head and Face of the Native People from North Sulawesi

Introduction. The population of Indonesia is not well enough explored anthropologically. There are no reliable anthropometric data for some populations, living on Sulawesi Island. For the first time in scientific literature, a description of head and face traits of the indigenous populations of North Sulawesi, which remained completely anthropologically unexplored until now, is presented. Methods. The authors study the Minahasans (n = 96) and the Sangirese people (n = 76) using the classical anthropometrical programme, including metrical (n = 14) and nonmetrical (n = 29) features. Analysis. The sudy of the Minahasans and the Sangirese people shows that these ethnic groups are generally similar; significant differences were found in a small number of traits. The Sangirese people have darker pigmentation of the skin and the iris than the Minahasans. More frequently they are wavy or even curly heared. In general, the population of North Sulawesi can be described as belonging to the South Asian population. However, the review of some traits of the Sangirese people and the Minahasans (hyperbrachycephalia, epicanthus occurs rather rare, narrow nose) put them on the borderline of variability of the explored South, Southeast Asian and Oceanian population. Sulawesi peoples (comparatively dark-skinned, sometimes curly haired) can presumably have equatorial mixture. Results. The Minahasans are close to the Dayak people of Kalimantan. The Sangirese people can have insignificant melanesian mixture because of their kinship with the Philippines people, perhaps with the Negrito of the Philippines. This conclusion is preliminary and has to be substantiated.

Compound Identification and Anticancer Activity of Ethyl Acetate Fraction from Bawang Sabrang (Eleutherine palmifolia (L.) Merr.) on HeLa Cervical Cancer Cell Line

Eleutherine palmifolia (L.) Merr. is a typical plant found in Central Kalimantan that has been used empirically by the Dayak people as medicine for various diseases, including cancer. The plant contains flavonoid compounds that potentially used as an anticancer. The purpose of this study is to find the most active fraction, indicated by its cytotoxic potency on HeLa cervical cancer cell line, and to identify compounds in E. palmifolia bulbs fraction. E. palmifolia bulbs was extracted by maceration. The extraction with ultrasonic bath and partition fractionation was conducted by using n-hexane, chloroform, and ethyl acetate. Each fraction was tested for toxicity level on HeLa cells using MTT assay. The identification of active compounds was carried out by Ultra Performance Liquid Chromatography-Mass Spectrometry (UPLC-MS). The result showed that based on the IC50 value, the ethyl acetate fraction had the highest bioactivity. IC50 values of n-hexane, chloroform, and ethyl acetate fractions were 250.77±19.01; 720.46±42.38; and 44.34±9.45μg/mL, respectively. The identification of the active compound in ethyl acetate fraction resulted 28 chemical compounds. Compounds with the highest percentage area were isoliquiritigenin and oxyresveratrol. The ethyl acetate fraction of E. palmifolia bulbs is potential to be developed as an anticancer candidate (phytopharmaceutical).Keywords: Compound identification, Anticancer activity, Eleutherine palmifolia (L.) Merr., cervical cancer

MASYARAKAT DAYAK DAN ALAM: SEBUAH PEMBACAAN EKOKRITIK SASTRA TERHADAP CERITA PENDEK “MENARI DI PUNCAK BERINGIN’” KARYA BUDI DAYAK KURNIAWAN

The short story "Menari di Puncak Beringin" by Budi Dayak Kurniawan tells the story of the closeness of the figure of me and his family to the natural environment of Central Kalimantan. Through the banyan tree symbol, the short story illustrates that the Dayak people of Central Kalimantan are very close to nature not only physically but also related to their philosophies of life. The problem in this study is how the relationship between humans and nature is described in the short story. The theoretical framework applied in this research is literary ecocritical theory. Based on an ecocritical analysis it can be concluded that the short story "Menari di Puncak Beringin" not only illustrates the closeness of humans with nature but also shows the relationship between nature and the philosophy of life of the Dayak people of Central Kalimantan. The short story also conveys criticism of natural management which is now more oriented to production forests by eliminating natural forests that are rich in local wisdom..

SISTEM KEPEMILIKAN TANAH DALAM MASYARAKAT ADAT DAYAK DI KABUPATEN SINTANG

The Dayak Indigenous Peoples ownership system for land or land and growing crops on it lasts for a long time based on customary procedures and customs that apply and are in line with the laws and regulations that apply in this republic. The transfer of ownership, which ultimately resulted in the Dayak community being lost, ownership rights or management of the land or land they owned was thought to have occurred and even lasted, especially with the inclusion of large-scale plantation companies in this area. Land loss for Dayak people will sooner or later result in the fragility of food security resulting in weakening the potential for independent economic development. To deal with this reality Indigenous people must have a strategy of anticipating various possibilities, especially if there is a structured effort to defend their land or territory.

The Role of The Indigenous Knowledge System of The Community Dayak In Water Management Kahayan River: Review of Local Wisdom Perspective

Watershed Management (DAS) is expected in the future to provide a framework towards achieving sustainable development. Watershed management itself is a renewable resource of plants, soil and water in order to provide maximum and sustainable benefits. Watershed management is a human effort in controlling the reciprocal relationship between natural and human resources with all its activities in the watershed. The goal of watershed management is to foster the sustainability and harmony of ecosystems and to increase the utilization of natural resources for humans in a sustainable manner (RLPS, 2002) In relation to watersheds, the Central Kalimantan region is an area whose surface is a river flow. This is evident from the availability of the lanting house as a community residence on the shore of the Kahayan river. There is also the presence of Handil or Saka within the Kahayan river area which is a sluice gate or known as tabat in managing the river, as well as the culture of catching fish which is called Mihing as a tool for Dayak people in fishing.
 From the previous research, the dissertation research (Sihombing 2014: 89) states that there is a local culture produced by local Dayak people in managing the river which is an innovation for the community to fulfill their daily lives. (Sihombing, 2016; 223) This is what is called the Indigeneous Knowledge System, which is the knowledge system of the local community which is considered as an originality or originality of the knowledge of the community.
 Departing from this thought, the research that has been carried out from the dissertation research derivative then the methodology used is qualitative ethnography with the aim of further exploring and studying the indigenous knowledge system in the Dayak community in managing the river, and this is what makes the concept of indigeneous knowledge system play a role in river management is seen from a review of the perspective of local wisdom that has been ingrained. This paper is also a continuation of the results of research that has also been carried out, which found that there is a correlation or relationship between innovation and knowledge systems of local communities, is a study of Public Administration in examining more broadly the implementation and understanding of social science in formulating policies that lead to fulfillment of community life needs and management.

UPACARA TETEK PANTAN DI KABUPATEN KOTAWARINGIN TIMUR

Ritual is a very important thing for Dayak people. If done sincerely, rituals can increase motivation and life balance. Of the many rituals, Dayak people have a ritual called Pantan. Tetek Pantan is a welcome ritual to the honor guest. Pantan can be interpreted as a barrier tree. In the implementation of the ritual, the Pantan is cut as a sign of the guest has been well received. Potong Pantan or Tetek Pantan ritual is cutting, dispelling nightmares, distractions and obstacles. Thus, guests will be protected from God, Health, Longevity, and success

Short Communication: Diversity of plant species growing during fallow period of shifting cultivation and potential of its biomass for sustainable energy production in Mahakam Ulu, East Kalimantan, Indonesia

Abstract. Yuliansyah, Haqiqi MT, Septia E, Mujiasih D, Septiana HA, Setiawan KA, Setiyono B, Angi EM, Saparwadi, Sari NM, Kusuma IW, Rujehan, Suwinarti W, Amirta R. 2019. Short Communication: Diversity of plant species growing during fallow period of shifting cultivation and potential of its biomass for sustainable energy production in Mahakam Ulu, East Kalimantan, Indonesia. Biodiversitas 20: 2236-2242. Fallow period is a time gap, as long as 15 years, for improving natural soil fertility of land used for traditional shifting cultivation, in the tropical areas commonly used by Dayak People in Borneo Island. During this period, many biomass plant species naturally grow and develop a new forest vegetation community with shrub and medium trees, dominated by fast-growing pioneer species. In this study, we investigated the plant diversity in fallowed shifting cultivation area in Batu Majang Village, Mahakam Ulu District, East Kalimantan Province, followed by analysis of the suitability of wood characteristics for energy production. We classified the study area according to the age of fallow period as: 1-3 years, 4-6 years, 7-9 years and 10-15 years. We found 29 species among which 13 were identified as the top species according to the highest value for important value index. Potential wood biomass production increased from 3.01 m3 ha-1 to 399.62 m3 ha-1. V. pinnata and M. pearsonii showed the highest dominance which is present in almost all area based on age classification groups. Wood from V. pinnata achieved the highest calorific valueof18.00 MJ kg-1 whereas N. cadamba and M. sericea were in the second and third places with the value of 17.30 MJ kg-1 and 17.28 MJ kg-1, respectively. Therefore, V. pinnata was an important species among all other species observed because of high adaptability and high energy content. In addition, possible energy production at the end of the fallow period of 15 years was 2.92 GJ ha-1.

Keanekaragaman Vegetasi Agroekosistem Karet Masyarakat Dayak Kerabat di Desa Nanga Pemubuh Kecamatan Sekadau Hulu Kabupaten Sekadau

The agroecosystem is an ecological system that exists within the agricultural environment and one of the natural systems that occur after it is formed by the human. The Dayak people plant local rubber and are left to grow without intensive care along with various types of pioneering plants, fruit trees and woody trees. The aim of the study is to determine the composition and vegetation. The method used in this study is purposive sampling. The results are that there are 36 species consisting of 33 genera and 23 families. Generally, there are 16 tree species, 17 pole species, 18 stake species, and 16 seedling species. The most dominant families in the Nanga Pemubuh Village in all growth rates comprise 3 families, namely Arecaceae, Dipterocaearpace, and Moraceae with each number including 4 types of vegetation. The diversity of vegetation species of rubber agroecosystem is rated as medium or stable values (H' tree = 2,339, H' pole = 2,294, and H' stake = 1,652). Uniformity of the vegetation species of rubber agroecosystem is relatively high 0.794-0.941 and there is no dominance (C) in all growth rates 0.107-0.224.

SHIFTING CULTIVATION MODEL: AN ENVIRONMENTAL AND SUSTAINABLE AGRICULTURAL MANAGEMENT PRACTICE

Shifting cultivation is a cultural wisdom of Dayak people which is considered capable of preserving environmental resources. The purpose of this study is to describe and formulate an environmental and sustainable shifting cultivation model. The data were collected through field observation and in-depth interview with the informants. Then, the analysis was performed by using Interactive analysis model. Interactive analysis is an interactive and circular method of analysis between data collection, data condensation, data display, conclusion drawing and verification. The result of the study indicates that the Shifting Cultivation System has a positive impact on the soil, agricultural production level, and socio-economic condition of the local community if it applies local wisdom values along with supervision and technical guidance from expert officers of government insitution in its practice. Shifting cultivation can be implemented to achieve environmental and sustainable agriculture system if there is a policy support and local wisdom consideration.

The importance of in-situ conservation area in mining concession in preserving diversity, threatened and potential floras in East Kalimantan, Indonesia

Fiqa AP, Fauziah, Lestari DA, Budiharta S. 2019. The importance of in-situ conservation area in mining concession in preserving diversity, threatened and potential floras in East Kalimantan, Indonesia. Biodiversitas 20: 198-210. East Kalimantan is the most well-known province in Indonesia with high natural resources, particularly from the mining sector. While delivering benefits for economic development, coal mining operation negatively affects biodiversity. Effort to mitigate impacts on biodiversity is by establishing an in-situ conservation area inside the coal mining area. This area is preserved in the form of arboretum from existing natural forests. The aim of this research is to identify the importance of conservation area in a mining concession in East Kalimantan regarding its plants’ diversity, conservation status, and utilization. The research was conducted by doing vegetation analysis and inventorying plant biodiversity inside the in-situ conservation area by using plot samples. The result showed that the in-situ conservation area protects at least 142 species with a high level of biodiversity on all vegetation phases, indicated by Shannon Wiener diversity indices in which all phase have an index higher than 3. It protects 22 species listed in IUCN Red List of threatened species and contains at least 90 potential plants utilized by traditional Dayak people in their daily life. This study highlights that the conservation area is an important part in mining management to protect biodiversity, and suggest that in-situ conservation area should be preserved by every mining concession.