APLIKATIF
Journal of Research Trends in Social Sciences and Humanities DOI: https://doi.
org/10.
59110/aplikatif.
Vol.
4 No.
December 2025, pp.
The Sacred WidowAos Forest: Indigenous Values and SocioEcological Governance of Kaombo Ohusii in Takimpo Village Sitti Harnia1*.
Sarmadan1 1Universitas Halu Oleo.
Kendari.
Indonesia sittiharnia@uho.
ABSTRACT
This study examines how indigenous communities in Takimpo Village.
Buton Regency, sustain forest conservation through a local wisdomAebased management system known as Kaombo Ohusii (Widow Fores.
Using a qualitative ethnographic approach, the study explores how cultural values, indigenous institutions, and spiritual beliefs operate collectively as governance mechanisms in forest management.
Data were collected through participatory observation, in-depth interviews with customary leaders and community members, and documentation of indigenous practices related to Kaombo management.
The analysis followed the Miles and Huberman interactive model, including data reduction, data display, and conclusion The findings reveal two main patterns.
First.
Kaombo Ohusii functions as an integrated socio-ecological governance system in which customary norms and moral authority regulate forest access without reliance on formal enforcement.
Second, the system incorporates social protection by prioritizing access for widows and economically vulnerable women, demonstrating that ecological conservation and social equity are mutually reinforcing within indigenous governance structures.
Spiritual beliefs associated with ancestral guardianship further strengthen community compliance and long-term forest stewardship.
These findings contribute empirically to discussions on community-based conservation and environmental humanities.
From a policy perspective, the study underscores the importance of recognizing and strengthening customary institutions in developing culturally responsive and socially inclusive forest conservation strategies in Indonesia.
Keywords: Indigenous Forest Management.
Indigenous Institutions.
Kaombo Ohusii.
Local Wisdom.
Social Equity.
Copyright A 2025 The Author.
: This is an open-access article distributed under the terms of the Creative Commons Attribution ShareAlike 4.
0 International (CC BY-SA 4.
INTRODUCTION
Indonesia is recognized as one of the worldAos most biodiverse countries, with tropical forests that play a crucial role not only in maintaining global ecological balance but also in sustaining the livelihoods of local communities.
However, forest ecosystems in Indonesia have experienced significant degradation due to illegal logging, unsustainable land conversion, extractive resource exploitation, and inadequate APLIKATIF: Journal of Research Trends in Social Sciences and Humanities Volume 4 No 4, 2025 reforestation practices.
These pressures, compounded by natural disasters such as floods, landslides, and forest fires, highlight the limitations of forest management approaches that rely solely on technical and regulatory interventions (Budiman & Oue.
In response to these challenges, increasing attention has been directed toward forest management models that integrate social and cultural dimensions.
On Buton Island.
Southeast Sulawesi, indigenous communities maintain a customary forest management system known as Kaombo, which regulates forest use through traditional norms and values.
One form of this system that remains actively practiced is Kaombo Ohusii, locally referred to as the AuWidowAos Forest,Ay located in Takimpo Village.
Pasarwajo District.
Buton Regency (Anggraini et al.
, 2021.
Najib Husain et al.
, 2.
Rather than functioning as a conventional conservation area.
Kaombo Ohusii represents a culturally embedded system in which forest access and use are governed by customary Previous studies have documented the importance of indigenous forest management systems in Indonesia as mechanisms for environmental conservation grounded in local wisdom.
Research on communities such as Wana Bulang in Central Sulawesi and Ammatoa Kajang in South Sulawesi demonstrates how customary norms and collective responsibility contribute to forest preservation (Sahlan, 2012.
Sabri et al.
In the context of Buton Island, the Kaombo system has been recognized as an expression of synergy between social, spiritual, and ecological values (Munafi et al.
Tenri et al.
, 2.
However, much of the existing literature remains largely normative or philosophical, with limited empirical attention to how indigenous values, institutional authority, and everyday practices interact as an integrated socio-ecological governance system, particularly in relation to social protection for vulnerable groups (Aditia et al.
, 2.
In Takimpo Village.
Kaombo management is conducted under the authority of indigenous institutions .
led by a Parabela, whose leadership is grounded in the philosophy of pobhinci-bhinciki kuli, emphasizing empathy, reciprocity, and mutual While these values are frequently cited in prior studies, their operational role in shaping forest governance practices and sustaining community welfare has not been sufficiently examined through in-depth ethnographic analysis.
Based on these gaps, this study aims to examine how indigenous values, social institutions, and spiritual beliefs shape forest management practices within the Kaombo Ohusii system in Takimpo Village.
Specifically, the study seeks to .
analyze the role of indigenous institutions in regulating access to forest resources, .
explore how cultural and spiritual values function as mechanisms of socio-ecological governance, and .
identify how Kaombo Ohusii integrates environmental conservation with social protection for vulnerable community groups.
By addressing these objectives, this study contributes empirical insights to discussions on community-based conservation and environmental humanities, while offering perspectives relevant to culturally responsive forest governance in Indonesia.
APLIKATIF: Journal of Research Trends in Social
Sciences and Humanities Volume 4 No 4, 2025
METHOD
This study employed a qualitative ethnographic approach to explore local wisdom values, indigenous practices, and patterns of Kaombo forest management among the indigenous community of Takimpo Village.
Buton Regency.
This approach was selected because ethnography allows for an in-depth interpretation of social, symbolic, and ecological meanings embedded in indigenous forest governance systems.
emphasizing contextual immersion and cultural interpretation, ethnography is particularly suitable for examining how customary norms and beliefs shape conservation practices (Creswell & Poth, 2018.
Roque et al.
, 2.
Fieldwork was conducted over a three-month period to enable prolonged engagement and continuous observation of community activities related to Kaombo management.
Research informants were selected using purposive sampling based on their roles, authority, and knowledge of the Kaombo system.
A total of thirteen informants participated in this study, representing both institutional and community perspectives.
These included Parabela as customary leaders.
Pocuno Limbo and Wati as customary officials, village imams, youth leaders, widowed women as key beneficiaries of Kaombo Ohusii, and community members directly involved in forest utilization.
This diversity of informants allowed the study to capture multiple viewpoints on indigenous governance, social relations, and ecological practices within the Kaombo system.
Data collection was carried out through participatory observation, in-depth interviews, and documentation.
Participatory observation involved direct engagement in customary deliberations, rituals related to Kaombo management, and collective forest utilization activities, enabling the researcher to observe the enactment of indigenous norms in everyday practice.
Semi-structured in-depth interviews were conducted to obtain narratives on indigenous values, institutional roles, leadership dynamics, and environmental conservation practices.
Documentation supported these methods through photographs, recordings of customary activities, indigenous archives, and administrative records related to Kaombo forest management.
All data collection processes were conducted in accordance with ethical principles of social research.
Informed consent was obtained from all participants prior to their involvement in the study, and the confidentiality of informantsAo identities was strictly The researcher also respected indigenous values and cultural norms, particularly regarding knowledge considered sacred or sensitive.
Throughout the research process, care was taken to ensure that data collection did not disrupt customary practices or social relationships within the community.
Data analysis followed the qualitative interactive model proposed by Miles.
Huberman, and Saldaya .
The analysis began with data reduction, involving the selection, coding, and thematic focusing of interview transcripts, field notes, and observational records related to local wisdom and indigenous institutions.
The data were then organized and presented in descriptive narratives and thematic groupings that illustrated the relationships between social institutions, cultural norms, and ecological practices.
The final stage involved drawing conclusions through interpretive analysis and continuous verification of emerging findings.
To ensure the credibility and trustworthiness of the findings, data validity was strengthened through triangulation of sources and methods, including cross-checking interview data, observations, and documentary evidence.
Member checking was APLIKATIF: Journal of Research Trends in Social Sciences and Humanities Volume 4 No 4, 2025 conducted with key informants to confirm the accuracy of interpretations and ensure that the findings reflected community perspectives and lived experiences.
These procedures enhanced the rigor of the study and supported a contextually grounded understanding of Kaombo Ohusii as an indigenous socio-ecological forest management system (Moleong, 2.
RESULT
Kaombo as an Indigenous Forest Management System in Takimpo Village The findings indicate that the indigenous community of Takimpo Village practices a traditional forest management system known as Kaombo.
In the local Buton language.
Kaombo refers to something that is protected or guarded.
Community members described Kaombo as a forest area governed by customary rules that regulate access, use, and responsibility.
For the Takimpo people.
Kaombo is not viewed merely as a physical forest area, but as a shared space where social, ecological, and spiritual activities are intertwined in everyday life.
Field observations and interviews revealed that forest products such as honey, rattan, bamboo, cassava, wild birds, and firewood are utilized primarily to meet household needs and to support customary and social activities.
The use of these resources follows customary regulations that have been transmitted across generations.
Community members emphasized that resource extraction is conducted cautiously and only when permitted by customary authorities.
No formal external supervision was observed during forest utilization, as adherence to customary rules is embedded in community practices.
Indigenous Institutions and Authority in Kaombo Management Kaombo management in Takimpo Village is regulated through indigenous institutions locally referred to as sara.
These institutions are led by a Parabela, who is supported by customary officials such as Wati and Pocuno Limbo.
The Parabela holds authority to establish customary rules, grant permission for forest resource use, and oversee compliance with indigenous regulations.
Observations during community activities showed that decisions related to Kaombo are made collectively through customary deliberations led by these leaders.
Interviews with customary leaders revealed that access to Kaombo areas requires explicit permission from the Parabela.
As one Parabela stated.
AuAll activities in the Kaombo area must follow customary permission, because this forest does not belong to individuals but is an ancestral heritage that must be collectively protectedAy (Parabela, interview 2.
Community members consistently acknowledged the authority of the Parabela and customary officials, indicating that compliance with rules is maintained through customary procedures rather than formal sanctions.
The Structure and Functions of the Six Kaombo Areas The study identified six distinct Kaombo forest areas recognized by the Takimpo community: Kaombo Ohusii.
Kaombo Mangrove.
Kaombo Wee Mata.
Kaombo Wee Ambali.
Kaombo Kumbo, and Kaombo Labhou-bhou.
Each area serves a specific APLIKATIF: Journal of Research Trends in Social Sciences and Humanities Volume 4 No 4, 2025 function and is governed by customary rules tailored to its ecological and social Community members described these areas as interconnected components of a single customary forest management system.
Kaombo Ohusii is the most prominent area and serves as the primary focus of this The term Ohusii refers to small bamboo, reflecting the dominant vegetation in the According to informants.
Kaombo Ohusii has long been designated for widows and economically disadvantaged women to collect forest products for subsistence and limited income generation.
Kaombo Mangrove is located in coastal zones and functions as a buffer against abrasion and seawater intrusion, while also serving as a habitat for marine resources used by the community.
Kaombo Wee Mata and Kaombo Wee Ambali are forest areas associated with freshwater sources.
Kaombo Wee Mata is described as a perennial water source used for daily needs, whereas Kaombo Wee Ambali functions as a seasonal catchment area supporting agricultural activities during dry periods.
Kaombo Kumbo is recognized as a forest area where medicinal plants are collected for traditional healing practices, while Kaombo Labhou-bhou is used as a learning space where younger generations are introduced to environmental knowledge and customary values.
As described in the preceding section, the Takimpo community recognizes six Kaombo areas with distinct yet interconnected functions.
To facilitate comparison and enhance clarity.
Table 1 presents a concise summary of the ecological, social, and cultural roles of each Kaombo area.
Table 1.
Functions of Kaombo Areas in Takimpo Village Dominant Cultural/Spiritual Kaombo Area Ecological Social Function Significance Function Soil stabilization.
Social protection Sacred forest Kaombo Ohusii for widows and associated with poor women ancestral spirits Coastal protection.
Support for coastal Boundary between Kaombo Mangrove marine habitat land and sea Permanent Considered an Kaombo Wee Mata Daily water supply freshwater source ancestral gift Agricultural Kaombo Wee Seasonal water Protected due to support during dry Ambali hidden location Medicinal plant Traditional healing Believed to possess Kaombo Kumbo spiritual power Space for Kaombo LabhouDense vegetation Environmental learning for youth ecological values Kaombo Ohusii and Social Protection Practices Findings show that Kaombo Ohusii plays a specific role in supporting widows and poor women within the Takimpo community.
Informants explained that access to this forest area is prioritized for women who have lost their spouses or lack stable economic APLIKATIF: Journal of Research Trends in Social Sciences and Humanities Volume 4 No 4, 2025 Forest products such as bamboo, rattan, and creeping plants collected from Kaombo Ohusii are used to meet daily needs, and in certain cases, may be sold by widows with customary approval.
In addition to its social function.
Kaombo Ohusii was observed to contribute to environmental stability.
Community members reported that the bamboo-dominated vegetation helps maintain soil moisture and reduce erosion, particularly in areas surrounding water sources.
These ecological characteristics were consistently mentioned by informants when describing the importance of preserving Kaombo Ohusii.
The spiritual dimension of Kaombo Ohusii was also evident in community Informants described the forest as a sacred area believed to be guarded by ancestral spirits.
Annual rituals involving forest clearing and prayers are conducted as part of customary obligations.
As one Pocuno Limbo explained.
AuKaombo Ohusii is a sacred forest guarded by ancestral spirits, so it must not be damaged carelesslyAy (Pocuno Limbo, interview 2.
Community Participation in Kaombo Management The management of Kaombo Ohusii is carried out collectively through community participation coordinated by indigenous institutions.
Observations revealed a clear division of roles during forest-related activities.
Men are generally responsible for harvesting and cutting forest products, while women participate in cleaning, organizing, and maintaining forest areas.
These activities are typically conducted ahead of annual traditional ceremonies.
All utilization activities require prior permission from the Parabela, which functions as a mechanism for regulating forest use.
Community members described this requirement as an integral part of customary practice rather than a formal administrative As one community leader stated.
AuThe management of Kaombo Ohusii is carried out together through decisions made by our customary institutionsAy .
ommunity leader, interview 2.
Informants emphasized that forest use is limited to essential needs and is carried out collectively to ensure the forest remains preserved.
Indigenous Institutions and Everyday Compliance Practices The sustainability of Kaombo management is closely linked to the daily practices of indigenous institutions and community members.
Parabela, assisted by Wati and Pocuno Limbo, oversees customary regulations, while religious figures such as Moji and Khatibi lead prayers and rituals associated with forest-related activities.
These roles were observed to be interconnected during customary events.
Female community members highlighted the importance of customary and religious guidance in shaping everyday behavior related to forest care.
As one participant explained.
AuWe follow the rules set by the Parabela and customary leaders because they guide us in caring for the forest in the right wayAy .
emale community member, interview 2.
Across interviews and observations, compliance with customary rules was consistently described as part of daily social life.
Indigenous institutions were observed APLIKATIF: Journal of Research Trends in Social Sciences and Humanities Volume 4 No 4, 2025 to function not only in formal decision-making but also in reinforcing shared norms that guide how forest resources are accessed, used, and preserved over time.
DISCUSSION