Sustainable community forest management in West Kalimantan: A case study of the Dayak Katab Kebahan community

a Biology Study Program, Department of Biology Education, Faculty of Mathematics and Natural Sciences, Yogyakarta State University, Sleman, 55281, Indonesia [+62 82138267965] Department of Dance Education, Faculty of Languages and Arts, Yogyakarta State University, Sleman, 55281, Indonesia [+62 81328090666] c Faculty of Science, Technology, and Agriculture, Yala Rajabhat University, Mueang Yala, 95000, Thailand [+66 897328149] d Department of Religious Studies, State Islamic Institute of Pontianak, Pontianak, 78121, Indonesia [+62 81257140368] e Department of Energy Security, Faculty of Defense Management, Indonesia Defense University, Bogor, 16810, Indonesia [+62 82199915240]


INTRODUCTION
Forests are one of the most important natural resources due to their role in maintaining the ecosystem balance, as evidenced by the emergence of various natural disasters when deforestation occurs. In addition to acting as a source of raw materials in vital human facilities, forests also store the potential of germplasm and habitat for wildlife (Hari et al., 2012). Indonesia has abundant forests and high biodiversity, but due to political, social, and economic turmoil in recent years, long-term management of forests in Indonesia is facing challenges. In addition, there are many concerns about the impact of government policies on forest-dwelling communities (Colfer and Resosudarmo, 2002). Government policies frequently conflict with local forest management principles and practices by local communities. On the other hand, local communities are able to manage forests sustainably based on their traditions. It is, therefore important to respect customary law, while the involvement of local communities must be protected by state laws (Nanang and Inoue, 2000). Recognition of the rights of indigenous people is important to be established in a government regulation, which must take into account the following: (a) the form of indigenous people association; (b) the form of customary rulers agreed upon and followed by indigenous people; (c) the clear territory in which customary law is applied; (d) existing legal institutions and tools recognized by indigenous people; and (e) the traditional way of life or livelihood of the indigenous people (Ardiansyah et al., 2015). Therefore, the recognition of indigenous forest rights in forest conservation as carbon reserves is very important in Indonesia (Saito-Jensen et al., 2015).
Traditional ecological knowledge of minority indigenous people must be considered in policymaking by the government and can be promoted in environmental conservations that bring benefits to the communities (Lau, 2010). There has always been a conflict of interest between the local communities, industry, and conservation of biodiversity in forest ecosystems, including in the forests of Kalimantan, which is one of the richest forest areas in the world (Moeliono et al., 2012). Since 2012, West Kalimantan Province has been increasingly active in the development of various sectors. Smallholder farmers and indigenous people must face opportunities and threats as forest clearing turns forests into monoculture crop plantations, especially rubber and oil palm plantations. Factors of poverty and economic pressure can be a threat to the success of such forest conservation (Langston et al., 2017). West Kalimantan is also an important province of forest degradation due to the conversion of forests into agrarian areas, thus triggering global climate change (Eilenberg, 2012).
In the face of the threats of deforestation and lack of human resources (forestry officers) in overall forest management, the government must grant community-based management rights that value local knowledge and indigenous systems (Asmin et al., 2019). Dayak is a large community group in West Kalimantan. In terms of numbers, this community reaches 30-40 percent of the total population of West Kalimantan, with 151 subtribes and 100 sub-tribes, while in terms of distribution, Dayak is spread across all districts, on the coast and inland. Many Dayak Tribes live in and with the forest of West Kalimantan, who live side by side with the forest nature (Yusriadi, 2018). Therefore, it is interesting to study how they regulate their relationship with natural resources, especially forests, within the framework of environmental management. This is based on the assumption that indigenous people have a system that has proven capable of protecting their environment from generation to generation since the time of their ancestors. One of the Dayak Tribes in West Kalimantan who live side by side with nature is the Dayak Katab Kebahan Tribe, who own a rule about the management of customary forests in their customary law. Due to regional autonomy and expansion of the region, Melawi Regency formed in 1994 to strengthen the local identity of the Dayak Katab Kebahan Ethnic community. They have also been affected by modern life in making ends meet (Prasojo, 2012). Therefore, the re-recording of local wisdom related to their forest management becomes an important aspect of doing.
Local wisdom can affect the behavior of indigenous people because, for them, forests are the storehouse of life. The destruction of nature will have a negative effect on themselves. One of the forms of local wisdom is customary law that has a coercive trait, i.e., there are sanctions if violated, so as to force them to behave in preserving the environment (Karhab and Setyadi, 2017). The existence of this customary law certainly has a positive impact on the sustainability of forest ecosystems. The condition of the forest ecosystem managed by indigenous people is evidently better than that not managed by customary law. However, research related to customary law in forest management so far has not linked it to evidence in the form of forest ecosystem conditions managed with customary law compared to the condition of a forest managed conventionally (without customary law). The novelty in our research is linking customary law with evidence of the customary forest compared to conventionally managed forest ecosystems. Therefore, the study is aimed to analyze; (1) the forest management carried out by the Dayak Katab Kebahan community; and 2) the condition of the forest ecosystem managed based on local wisdom.

Study Area
The research was located in settlement of the Dayak Katab Kebahan community in Sebaju Hamlet, Nanga Kebebu Village, Nanga Pinoh District, Melawi Regency, West Kalimantan Province (Figure 1). This research is focused on forest management of the Dayak Katab Kebahan community. The Dayak Katab Kebahan community lives are spread and divided into eleven villages around the Melawi River and the Pinoh River.

Data Collection
The research was conducted using the qualitative method. Observations, in-depth interviews, and a Focus Group Discussion were conducted to explore the customs and culture of the Dayak Katab Kebahan indigenous people related to forest ecosystem management. The in-depth interview process was done by collecting data from key informants and other supporting informants as well as other sources that support the research process in the field based on the research needs (Denzin and Lincoln, 1994). The 15 informants in this study were the elders and administrators in the Dayak Katab Kebahan indigenous community.
An analysis of forest vegetation was performed to find out the condition of the forest ecosystem managed by the Dayak Katab Kebahan indigenous people and compared to the conventionally managed forest ecosystem. The steps taken were as follows: (1) Preparing field equipment, namely: raffia ropes and stakes for plotting, a tree height measurement tool (hagameter or Christen altimeter), location and land cover maps, a 10m roll-up tape measure for making the transect lines, a gauge meter for measuring the circumference of tree trunk, stationeries, documentation tools, compasses, tally sheets, and flora identification books; (2) Determining two forest ecosystems to be surveyed, one representing conventional forest and the other representing the Dayak Katab Kebahan customary forest; (3) Determining the location of the lanes to be surveyed (sample units) on the map, in which the length of each lane was determined based on the width of the forest (in this survey the lane length was 500 meters per shift), and the path was made in the direction perpendicular to the contour (cutting contour line); (4) Designing a line unit sample ( Figure 2); and (5) Identifying the types and number of trees (for all growth stages, including seedlings and saplings) and measuring the diameters and heights (total height and free of branches) of poles and adult trees. Measurement data were recorded in a tally sheet.
The growth stages of trees are grouped as follows: (a) Seedlings range from sprouts to as high as <1.5 meters; (b) Saplings have a height of >1.5 cm and a diameter of <7 cm; (c) Poles are young trees with a diameter starting from 7 cm to <20 cm; and (d) Trees are adult trees with >20 cm in diameter. The survey was conducted using the plotting method. Two transect lines are made in each type of forest, and in each transect line, 10 sampling plots for each growth rate are laid. Therefore, for each type of forest, the total number of sampling plots for each growth rate is 20. The design of the vegetation sampling unit is presented in Figure 2.

Data Analysis Method
Data obtained from the fieldwork were then processed using the formulation of the quadratic plot method to calculate the density (number of individuals/ha), frequency and dominance (m 2 /ha) and importance value index of each species (IVI), as follows: IVI = RD + RF (for seedlings and saplings) The diversity of vegetations in the forest area is calculated using the Shannon-Wiener formula Index, as follows: Statistical analysis was performed using one-way ANOVA to test the difference in the richness of plant species between forests managed by indigenous Dayak Katab Kebahan people and conventionally managed forests. The H0 hypothesis is that the richness of indigenous forest plant types is the same as that of conventional forest and the H1 is that the richness of indigenous forest plant types is different from that of conventional forest.

Forest Management Carried Out by the Dayak Katab Kebahan community
Based on observations and interviews, in the Rasau Sebaju Customary Forest there is sovereignty over customary land and natural resources as well as socio-cultural life regulated by customary law. These customary lands include gupong/kelokak (land managed for generations) and rimba (forest). Knowledge of the customary law is passed down across generations through stories from parents and indigenous figures (village elders), witnessed firsthand, as well as obtained from records from the predecessors. Activities that are usually used as media for transferring knowledge of the customary law from generation to generation are during daily interactions, gotong royong (mutual cooperation activities), and rapat desa (village meetings). The pattern of interaction between indigenous people and the forest environment can be seen from how they ensure protection through customary rules, participation in forest environment management, and taking economic benefits from the forest, which is summarized in Table 1. 4. Helping maintain forest sustainability as a source of clean water, but may take the economic benefits of the forest, namely: a. Harvesting asam maram fruits to make asam maram sweets b. Harvesting honey from the forest and sell it c. Picking and selling the tengkawang fruits d. Weaving rattan and other materials from the forest such as fern 5. Customary regulations apply to farming (berhuma), burning land for farming, and determining which land can be used for farming. Berhuma should only be done in the utilization zone.

Serving as village officers
6. Nokap umuh: Plots of fields must be made communally. Customary sanctions apply if violated.

Deliberation and cooperation in making plots of fields
Protection with Customary Rules: Participation in Forest Management: 7. Rules on replacement planting, replacement saplings and customary fines: a. For every tree cut down in the customary forest, 10 new seedlings must be planted. b. Local communities are able to manage forests sustainably based on their traditions in the form of planting new seedlings or giving a fine of 1 real (1 real= the price of 1 gram of gold on the market).

Obey and participate in the application of the rules
Source: Potret Hutan Adat Rasau Sebaju (Sukartaji et al., 2015) cross-checked with interviews with indigenous Dayak Katab Kebahan (2020) The compliance of the community to customary law is very high. The people dare not violate the law, and they believe that following the rules will bring safety and good returns. Indigenous people have traditionally made nature a source of life. Of the questions addressed to 15 informants about how their opinions and attitudes with the existence of customary law are, are useful and need to be preserved, 100 percent stated that customary law must be enforced, preserved, and obeyed because it has become part of the daily life of the Dayak Katab Kebahan community. This has a positive impact on forest sustainability.
The form of forest management by indigenous Dayak Katab Kebahan people is to divide the forest area into two zones, namely the core zone and the utilization zone. The core zone consists of mainly primary forests, which must be maintained because they are considered a source of water and livelihood, because they may take the economic benefits of the forest, such as: (a) harvesting asam maram fruits to make asam maram sweets; (b) harvesting honey from the forest and sell it; (c) picking and selling the tengkawang fruits; and (d) weaving rattan and other materials from the forest such as fern. While the utilization zone is located in secondary forests that can be used for farming or introducing local fruit crops, such as durian (Durio zibethinus), lae (Durio kutejensis), and mawang/asam ambawang (Mangipera sp.). The arrangement of forest zoning in regard to the forest condition in general, the purposes of the zones, and customary law related to forest management applied by the indigenous Dayak Katab Kebahan community are presented in Table 2.  (Sukartaji et al., 2015) cross-checked the results of in-depth interviews with Dayak Katab Kebahan indigenous people affiliated with Suar Institute (2020) To strengthen forest resilience, it is necessary to understand geographical variation in relation to vegetation, disturbance, regeneration, and human activities. At a time when disruption is increasing, it is necessary to expand protected areas and minimize secondary anthropogenic disorders (Guz and Kulakowski, 2020). This means that knowledge related to geographical variations will be very useful when there is an increase in disturbance of anthropogenic activities, so it is necessary to expand protected areas to prevent forest destruction. The zoning of protected areas can be based on geographical variations, especially in relation to the distribution of vegetation and human activities.
The division of zones (Table 2) in the customary forest shows that the primary forest areas in the protected zone are still wider than the secondary forests. From an area of 54 234 ha with 13 location points, there are 4 location points that are only primary forests, 2 location points are secondary forests, and 7 other location points are a mixture of primary and secondary forests. This shows that protected areas are still well maintained, and disturbed areas can still be tolerated by the existence of various customary rules in forest management ( Table  1).
The division of zones into the core zone (traditional zone, protected zone, and planting zone) and utilization zone also allows for a succession of primary forests into secondary forests. Moreover, it is also still possible to conduct logging in the core zone with the condition of complying with the strict customs rules as mentioned in Table 1, which are: (1) for every tree cut down in the customary forest, 10 new seedlings must be planted; and (2)  Ecosystem services from secondary forests include providing food sources for local communities. In Table 1, it is mentioned that the Dayak Katab Kebahan people benefit economically from the customary forest in the form of harvesting honey from the Meliponini bee colony (stingless honeybee) and the fruit of asam maram (Eleiodoxa conferta). The asam maram fruit is then processed into asam maram sweets. These products generate income for the community. Sardeshpande and Shackleton (2019) and Chairullah et al. (2021) reported that wild edible fruits are the most widely used non-timber forest biological resources like food. This species also produces a lot of fiber and fuel and can be further processed into various products. Therefore, new strategies are needed to conserve wild edible fruits, taking into account ecosystem services, economic incentives, market innovation, and stakeholder synergies.
Economic valuations of ecosystems and biodiversity initially tend to focus on the instrumental value of ecosystem services, but today's development highlights a broader range, including local wisdom systems (Christie et al., 2019). Local knowledge and wisdom about forests as well as community involvement in forest management, will bring additional benefits in environmental and social aspects, such as poverty alleviation, forest fire reduction, and deforestation, and it can be assimilated into community forests (Meijaard et al., 2021).
The management of customary forests in the area of Rasau Sebaju Hamlet is handled by indigenous people through the establishment of the Lembaga Pasak Sebaju (Table 1) based in Sebaju Hamlet as an institution that oversees customary forest areas in the Rasau Sebaju Hamlet area. The Lembaga Pasak Sebaju is an institution that focuses on the protection, management, and sustainable utilization of Rasau Sebaju through the local wisdom of the people of Rasau Sebaju Hamlet. The structure of Lembaga Pasak Sebaju consists of the duties and functions of each managerial member, which is presented in Table 3. Possessing the authority to conduct supervision of Rasau Sebaju, such as early detection of matters that have the potential to interfere with the existence of Rasau Sebaju Source: In-depth interviews with the elders and administrators in the Dayak Katab Kebahan indigenous community (2020) The establishment of the management institution is also accompanied with a set of rules in the form of The Lembaga Pasak Sebaju Order. It consists of the principles that are firmly held by the Lembaga Pasak Sebaju, including deliberation (hilang pokat beganti pokat), mutual cooperation (gotong-royong), openness, mutual respect, responsibility, civility, discipline, and flexibility. The managerial system is also well regulated, for example, decision-making based on the principle of deliberation.

The Condition of The Forest Ecosystem Managed Based on Local Wisdom
The positive impacts of forest environment management conducted by indigenous Dayak Katab Kebahan people can be seen through the comparison of vegetation and wildlife diversity between the customary forest and conventional forest (pine forest) that are located within one village. The customary forest is a primary and secondary forest managed by the customary law of Dayak Katab Kebahan community, while the conventional forest is a monoculture pine forest managed by Perhutani (Indonesian State Forest Company). The composition of the vegetation in the two forest types is presented in Table 4. Furthermore, the comparison between the conditions of the two forests can be seen from the comparison of vegetation community structure and wildlife diversity in both forests. Comparison of vegetation richness, vegetation diversity index, and evenness index between customary forests and conventional forests shows that the richness of vegetation in the customary forest is higher than that in the conventional forest (Table 5). Description: The criteria for H' is according to Barbour et al. (1987); the criteria for R and E are according to Magurran and McGill (2011) Based on the one-way ANOVA test result with a significance level of 5% to the plant species richness value, it is known that the value of F (9.117519) is greater than the value of F critical (4.098171731), and that the P-value (0.004507) is less than the significance value (alpha= 0.05). Therefore, H0 is rejected, which means that there is a significant difference in richness between customary forest and conventional forest.
Customary forest also has a higher diversity of wildlife than conventional forest. This study identified 3 types of aves, 5 types of mammals, and 1 type of fish protected by the law in the customary forest, and only 3 types of aves and 1 type of mammals protected by the law in the conventional forest. The total number of species is also higher in the customary forest than that in the conventional forest. The data is presented in more detail in the Table 6. Management of forest ecosystem by humans can have a direct or indirect effect on the structure of communities and the diversity of organisms in the forest. Deforestation will affect the canopy area and change the composition of tree types that will ultimately affect the structure of the fauna communities associated with the ecosystem (Grevé et al., 2018). In this study, differences in management lead to differences in the composition of vegetation (Table 4) and fauna (Table 6) between the two forests.
Many forest lands in the tropics are displaced and undergo a succession process that changes the composition and structure of floristics. Therefore, there is a need for a study on the ecological impact of this land neglect. Ecological aspects that can be studied include the structure of the stand, floristic composition, and the diversity of types of tree stands (Karmini et al., 2020). Biodiversity of both vegetation and fauna is also important to study, because biodiversity is one of the important factors in forest management (Martinho and Ferreira, 2021). For example, data collection on the diversity of flora and fauna in the Selangkau forest as a basis for developing management plan of cement industrial complex in East Kalimantan, where one plant species is protected, namely Shorea glauca King (Meranti), and there were 67 animal species consisting of 42 species of birds, 14 mammals, and 11 amphibians and reptiles. Of 67 recorded species, 12 are protected by the Indonesian Government laws, 63 are included in the IUCN Red List, and 10 species are regulated in CITES (Aminatun et al., 2021).
The condition of the forest ecosystem can be examined by looking at the parameters of vegetation community structure. The structure of the vegetation community becomes an important parameter in monitoring the ecological condition of an ecosystem (Trodd and Dougill, 1998). Therefore, this study conducted a comparative analysis of the vegetation structures between customary forests and conventional forests based on the richness index (R), the diversity index (H'), and evenness index (E) of the vegetations in the research locations (Table 5). Lower plant species are the most common type observed at the research site because it is a type of wild plant that is able to thrive in various conditions where it grows. In addition, this condition is also caused by old trees in the utilization area that is uprooted and dead, which opens the canopy and causes sunlight to enter the lower layer and make the initially depressed seedlings and saplings grow properly. According to Reni et al. (2015), changes in a plant community always occur due to competition and occupation of growing places.
The spread and growth of tree species in the customary forest are greater than that of the conventional forest. This is related to forest management by indigenous people, as seen in Table 1 and Table 2, which allows many primary forests to thrive. The distribution of trees affects the fauna that lives in the customary forest ecosystem. For example, there are 10 types of birds in the customary forest, while there are only 6 types of birds in the conventional forest. As a component of a bird's habitat, trees can serve as a cover or shelter from the weather and predators, as well as for nesting, playing, resting, and babysitting. In addition to providing parts (leaves, flowers, and fruit), trees can serve as the habitat of many other types of organisms that are a source of food for birds. Each type of tree and the composition of tree types in an ecosystem can create various environmental conditions and affect the availability of food specific to the fauna who live in the ecosystem (Noerdjito and Maryanto, 2001).
In understanding land conversion, this study obtained important data on land cover changes in the past from interviews with the local communities. Local communities are more aware of the changes associated with infrastructure development. These findings are useful in an ecosystem conservation approach, targeting areas that are vulnerable to changes in land use and spatial policies that are potentially a threat to ecosystems (Lukman et al., 2021). In this study, changes in land cover can be seen from the comparison between customary forest which consists of mostly primary forests, and conventional forest, which has turned what was once a primary forest into a pine forest. Land conversion will change the forest cover, forest structure, and tree demographics (Kulakowski et al., 2017). The introduction of pines into forest ecosystem can threaten the existence of native species of the forest. According to Gemechu et al. (2021) the introduction of foreign species to a landscape can threaten the existence of native species and biodiversity in an ecosystem.
Traditional ecological knowledge is very important to be applied in the conservation planning of forest plant types that have important cultural values for local communities (Benner et al., 2021). Based on Table 1, indigenous people do forest clearing for agricultural land in the utilization zone by burning. Prior to burning the land, the area is first cleaned so that the fire can be controlled. This custom (known as "nunu") is supervised by customary officers. This is in accordance with a study by Long et al. (2021), which reported that indigenous communities often have a tradition of burning forests to protect their environment, and it is suspected to affect ecosystem services. Various species are collected from burned areas. However, they prefer burning more widely and frequently to promote resilience to wildfire and drought, conserve biocultural diversity, maintain traditional knowledge and spiritual values, and provide material goods such as foods, medicines, and fiber materials. The tradition turns out to improve the quality of the desired plants, including reducing pest attacks. However, the effect on the diversity of lower plants and wildlife needs to be evaluated.
The customary forest has a higher species richness than the conventional forest (Table 4). Based on the comparison of vegetation diversity index at each growth rate between customary and conventional forests, as well as the comparison of vegetation evenness index between indigenous forests and conventional forest (Tabel 5), the customary forest has higher diversity than conventional forest. The customary forest consists of various growth stages, including trees, poles, saplings and lower seedlings. From the characteristics of the customary forest, the forest can be classified as a primary forest. A primary forest is defined as a natural forest that is largely undisturbed by industrial-scale land uses such as logging, mining, human-caused fires, or dam and road constructions. Primary forest is the result of ecological and evolutionary processes, including the full range of successional stages from new to an old forest with natural disturbance processes operating within historical bounds. It is also more likely to be inhabited by plant and animal species with complete characteristics with few exotics if any and dominated by a largely continuous tree canopy with unpolluted soil and water (Kormos et al., 2018).
Speech culture has been fused and passed down through generations in the Dayak Katab Kebahan community . The preservation of the customary forest is due to the management of the customary forest by the Dayak Katab Kebahan community based on customary law that they have applied since ancient times, as it is part of the teachings of their ancestors to live side by side with nature. The high level of richness and diversity of flora and fauna in the customary forest at the research location, namely the Rasau Sebaju hamlet is in line with the customary law that they have applied from the past until now (Table 1 and Table 2).

CONCLUSIONS
There are two forest zones managed by the Dayak Katab Kebahan community, namely the core zone, which is a zone that should not be disturbed, and the utilization zone which can be utilized and intercropped with plantations. The pattern of interaction between the Dayak Katab Kebahan community and the forest environment in West Kalimantan aims to form a harmonious relationship with nature through customary regulations on forest management. This community relies on nature as the source of life. Traditionally, the compliance of Dayak Katab Kebahan people to customary law is very high. They believe that following the customs and the law will bring them salvation and good returns.
The forest managed by the Dayak Katab Kebahan community has a higher biodiversity than conventional forests, both in flora and fauna. Based on the vegetation analysis, the richness of species, diversity index, and the level of vegetation in the customary forest are higher than those in the conventional forest. This suggests that customary forest has a more stable ecosystem than conventional forest. Likewise, the richness of fauna species is higher in the customary forest than that in the conventional forest. There are 9 types of fauna protected by law observed in the customary forest (5 aves, 3 mammals, 1 fish), while there are only 4 protected types of animals in the conventional forest (3 aves, 1 mammal).
Based on the research results above, further research can be carried out regarding the type and area of harvest in the utilization zone of the customary forest as well as monitoring the population of protected animal species in the customary forest. The results of this research can then be an important consideration for Kalimantan's forest conservation policy.