3 Serangkai Penjaga Hutan Geger

The Three Keepers of the Geger Forest

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Pamor kyai atau tokoh agama memang besar. Kaum abangan yang diasoasiasikan dengan kaum kiri pun meski mereka mempunyai kekuasaan secara formal tetap tunduk di bawah pengaruh kyai atau tokoh agama. Pengaruh itu makin besar bila diimbuhi kyai bersangkutan memiliki kemampuan mumpuni mengenai ajaran agama tapi juga olah beladiri dan “kesaktian”.

Influence of the Kyai or religious figures are enormous. The “abangan” or moderat figures, who are often assosiated to liberal idealisms, even though they have formal authority, remain submissive under the influence of the religious figures. The Kyai’s influence is concidered even greater if he has not only knowledge of religious teachings but also knowledge of martial arts or supernatural abilities.

Penggambaran lain adalah stereotipisasi masyarakat Madura sebagai tipikal masyarakat yang bertemperamen keras. Citra ini melekat lewat identifikasi diri orang Madura dengan carok atau pendekar sakera lengkap dengan atribut kaos belang-belang warna merah serta ikat kepala. Aksesori lain sebilah parang tajam melengkapi perangkat dalam mempertahankan harga diri. Warga Madura kemudian identik sebagai sosok-sosok keras dan mudah tersulut emosinya.

Many people portray the Madurese as hard tempered people. The image is reflected from the traditional patterns comming from the area or the traditional costums that are worn of a warrior known as “Sakera”, which consists of attributes such a red and white striped shirt and an “ikat” worn on the head. Another well known accessory is a sharp blade called “parang” used to defend their dignity. The Madurese subsequently is identical to hard tempered figures who are easily irritated.

Namun citra negatif itu luntur bila bertandang ke Desa Kombangan di Kecamatan Geger, Kabupaten Bangkalan. Bertemu KH Irham Rofii, H Ghozali Anshori dan H Noer Yanto SP, kesan kegarangan itu mencair. Alih-alih bercerita mengenai parang nan tajam, cerita yang kemudian mengalir bertutur mengenai cangkul. Ya, sosok-sosok yang kerap digambarkan keras itu fasih berbicara mengenai pentingnya menjaga kelestarian lingkungan dan kegairahan menanam. “Kekerasan” tekad mereka mendapat bentuk dalam kegigihan menghijaukan lingkungan. Ketiganya seperti tokoh The Three Musketeers dalam novel karangan Alexandre Dumas yang gigih bahu-membahu menjaga kelestarian lingkungan di wilayah Geger.

However, the negative image disappears once you visit Desa Kombangan di Kecamatan Geger, Kabupaten Bangkalan. After meeting KH Irham Rofii, H Ghozali Anshori and H Noer Yanto SP,, the fierce and bad tempered stereotypes are nowhere to be seen. Rather than telling you about how sharp the “parang” is, they will tell more about the”cangkul” hoes ang plowing. They are often described as vocal and eloquent leaders who are concern about the importance of preserving the environment, and maintaining enthusiasme for plant. The fierceness found in them is seen in their determination in “greening” the environment. The three figures are like thes characters in The Three Musketeers, the novel by Alexandre Dumas, who persistently work together to preserve the environment in Geger.

Dinding Kokoh (A Firm Wall)

Bertemu KH Irham Rofii seakan meruntuhkan gambaran sosok kyai yang kerap diposisikan berada di menara gading. Pria kelahiran Bangkalan 14 Juni 1966 itu nyatanya tak sungkan bergelut dengan lumpur dan tanah menanam sendiri pohon di lahan miliknya. Kecintaan pria yang kini menjadi pimpinan Pondok Pesantren Darul Ittihad itu bermula sejak 1970-an. Dalam ingatan masa kecilnya, udara di Geger kala itu terasa panas menyengat saat musim kemarau. Air bersih pun menjadi barang langka. Ironisnya, saat musim penghujan tiba, tanah longsor serta penggerusan tanah akibat erosi menjadi cerita sehari-hari. Derita itu tidak hanya dialami di Geger, daerah hilir seperti Arosbaya yang berjarak 10 km dari Geger turut menerima imbas berupa kiriman banjir.

Meeting KH Irham Rofii tears down the image of Kyai’s who are often positioned at the ivory tower. Born in Bangkalan, June 14, 1966 the man never hesitated to struggle with mud and soil and plant his own trees on his land. His passion begun since 1970 and he is currently the head of Pondok Pesantren Darul Ittihad. In his childhood memory, the air at that time in Geger was extreamly hot during dry season. Clean water was always a rare commodity. Ironically, when the rainy season came, landslides and erosion of soil due to erosionhad been a common event. Suffering was not only experienced by the people living in Geger, in the lower lands like in Arosbaya which is only 10 miles from Geger also receive the impact in the form of flood.

Areal Geger tahun 70-an

Areal-Geger-tahun-70-an

Foto0044

Conditions are much different, in 70′s and now

Terang saja kebanyakan lahan di sana dibiarkan kero—istilah Madura untuk menyebut tidak digarap—selama bertahun-tahun. Hal itu tidak terlepas dari banyaknya penduduk yang merantau dan eksodus keluar daerah untuk mencari nafkah dan penghidupan yang lebih baik. Kegemaran Irham sendiri tidak lepas dari teladan yang dicontohkan sang ayah.

Obviously most of the land there is left “kero”-a term in Madura which means, un-explored- for years. This condition is also supported by the fact that many locals choose to leave the island to make a better living and life in other places. Irham’s passion is influenced by his fathers good morals.

Saat itu sang ayah gemar menanam bibit tanaman kayu ataupun buah-buahan. “Ayah saya adalah orang yang pertama kali membawa bibit rambutan ke daerah Geger,” kenang Irham. Toh kegemaran itu ternyata tidak menular ke masyarakat sekitar. Kondisi tanah yang kering membuat tanaman seolah enggan tumbuh. Cemoohan pun mengalir bahwa sia-sia saja sang ayah menanam rambutan, toh hasilnya sama saja: enggan berbuah. Hal serupa juga dialami oleh Irham saat menanam durian.“Durian tidak ada sejarahnya berbuah di Geger,” tuturnya.

At that time, his father would plant trees for timber or fruit producing trees from seeds,. “My father was the first who brought “rambutan” seeds to Geger,” Irham recalls. But unfotunately his fondness for planting did not spread to the wider community. The soil was too dry, making it difficult to grow crops. His father was often mocked for planting rambutan trees that would not bear fruits. Irham also experienced something similaar when he tried to plant durian. “There has never been any durian trees in Geger, never in history” he says.

Selepas menamatkan pendidikan di Pondok Pesantren Modern Darussalam, Gontor, Ponorogo dan Pondok Pesantren Al-Amin Prenduan, Sumenep, Irham pun kembali ke Geger meneruskan pondok pesantren yang telah dirintis sang ayah. Melihat kondisi lingkungan yang masih butuh sentuhan, Irham pun memutuskan melanjutkan perjuangan sang ayah memberikan penyuluhan mengenai pentinganya kesadaran lingkungan kepada warga sekitar sehingga KH Irham Rofii sering dijuluki “Kyai Hutan”.

After completing his education at The Modern Islamic Boarding School Darussalam, Gontor, Ponorogo and Islamic Boarding School Al-Amin Prenduan, Sumenep, Irham returned to Geger to run the boarding school that his father had established. Looking at the environmental conditions there, that still needed much attention, Irham decided to continue his father’s struggle in providing counseling on the importance of environmental awareness to the locals, This eventually made KH Irham Rofii well known as “Kyai Hutan” or the Forest Kyai.

Posisi sebagai pemuka masyarakat nyata benar dimanfaatkan Irham untuk mengajak masyarakat sekitar. Perlahan tapi pasti, masyarakat pun mulai tergerak untuk menanam tidak hanya pohon buah tapi juga pohon kayu. Walhasil perlahan tapi pasti hasil itu mulai terlihat. Menurut Irham, kondisi lingkungan Geger kini menjadi tempat yang nyaman dihuni. Udara segar serta rerimbunan hijau pepohonan menjadi pemandangan yang menyejukkan hati. “Saya lebih baik tinggal disini dibanding harus pindah ke kota,” ungkapnya.

Holding the role as the community’s religious leaders, Irham used his authority to encourage the local community. Slowly but surely, the community began planting, not only timber trees but also fruit trees. Hence, slowly but surely, the results became visible. According Irham, Geger has become a comfortable place to live in. The fresh air and the green grove of trees, is a soothing sight. “I would rather stay here than have to move to the city,” he said.

Kondisi lain buah-buahan kini membanjiri geger. Sebut saja, pohon rambutan menjadi pemandangan yang lazim dijumpai.Saat musim rambutan tiba, biasanya antara bulan Desember—Januari, daerah Geger banjir rambutan.Tidak jarang rambutan itu dijajakan di tepi jalan sebagai buah tangan para pelancong yang kebetulan melintas di daerah tersebut.Pun, durian yang ditanam Irham nyatanya sanggup berbuah. Hal itu seakan mematahkan mitos yang menganggap bahwa tanah Geger adalah tanah “terkutuk”.

Now the conditions have changed, Geger is flooding with fruits. Rambutan trees are now a common sight. During the rambutan harvest seasons, which takes place during the months of December to January, the village is flooding with rambutans amd it is also often that the locals sell their rambutans to travelers that come by along the roadsides. And in the end, the durian trees he planted can now bear fruits. The conditions now have broken the myth that the lands in Geger are curesed.

Sang Penerus (The Successor)

Bermula dari sang kakek, H Muhammad Soleh, yang sukses menyulap lahan gersang di Geger dengan tanaman akasia Accacia auriculiformis, H Ghozali Anshori pun tidak ketinggalan berkiprah. Lewat tangan dinginnya, Kelompok Tani Gunung Mere sukses mengubah lahan kritis menjadi berdaya guna tidak hanya secara ekologis namun juga secara ekonomis. Tanaman seperti jati, akasia, mahoni, kecapi lazim dijumpai di daerah ini.

Starting from his grandfather, H Muhammad Soleh has successfully transformed arid lands in Geger by planting acacia, Accacia auriculiformis, and now H Ghozali Anshori refuses to not take part in his role. With his gifted hands, the Gunung Mere farming community has successfully transformed wasteland into productive land not only ecologically but also economically. Plants such as teak, acacia, mahogany, are now commonly found in this area.

Tidak hanya itu pada 2010, bersama-sama KH Irham Rofii dan H Noer Yanto beserta dukungan para anggota kelompok, sertikat ekolabel dari PT Mutuagung Lestari mengenai pengelolaan hutan rakyat lestari berhasil diraih. Berkat pemeliharaan intensif, harga kayu-kayu dari Geger dihargai lebih tinggi dibanding kayu dari daerah lain di seputaran Jawa Timur. Toh, masyarakat tetap saja mengincar hasil kayu dari Geger.Musababnya kualitas kayu dari daerah ini tersohor lurus serta bermutu tinggi. Hal lain adalah adanya kesadaran dari masyarakat sekitar untuk lebih mengedepankan konsumsi dari daerah sendiri.

Not only that, in 2010, together with KH Irham Rofii and H Noer Yanto and with the support of members of the community, certification from PT Mutuagung Lestari, that regulate sustainable management for community forests, was successfully achieved. With intensive care, the price of wood from Geger is valued higher than wood from other areas around East Java. People are always hunting for timber from Geger. because the quality of the wood is well known straight upright and high in quality. In addition, the local community are now well awear of the importance in consuming local produce.

Tidak hanya itu wilayah Geger yang dulu rentan akan ancaman kekeringan, kini beralih fungsi menjadi lumbung air bagi wilayah sekitar. Menurut Ghozali hal itu bisa dilihat saat musim kemarau datang.Antrean truk-truk pengangkut air hilir mudik mendatangi sumber-sumber mata air, seperti yang ada di dekat rumah seorang warga bernama Musawwi.

Not only that, as once Geger lands were vulnerable to drought, have now converted into land that is rich in water and can even supply surrounding areas. According Ghozali it is obviously seen during dry season. Lines of trucks come back and forth transporting water from the water springs in the area, such as the one near the house of a local named Musawwi.

Membumi (Down to Earth)

Bermuasal dari banjir yang kerap menyambangi rumahnya di Arosbaya, Noer Yanto pun bergegas mencari penyebab. Muasalnya jelas: bukit gundul yang berada di sekitar Kecamatan Geger. Dari sanalah sumber air menggelontor deras kala hujan.“Daerahnya gundul, tidak ada pepohonan yang menahan laju air,” ungkap Noer. Noer Yanto sendiri sejatinya bukan asli Bangkalan. Petugas penyuluh lapangan kelahiran Ngawi itu pun mengaku awalnya gentar saat ditugaskan di Bangkalan.Mafhum saja citra keras warga Madura terpatri kuat di benaknya.“Saat itu sudah terfikir untuk balik kampung jika gagal,” ungkapnya. Musababnya jelas, kultur masyarakat saat itu masih belum terbiasa dengan menanam pohon.

Originating from the floods that often invaded his house at Arosbaya, Noer Yanto did not hessitate to find the cause. And the cause was obvious: deforestrated hills surrounding Geger. From there, the rain water would flow downhill. “the area was deforested, there were no trees that could hold back the flow of water,” said Noer. Noer Yanto himself is not originally from Bangkalan. He is a field extension workers, born in Ngawi and he admits that at first he was afraid when assigned at Bangkalan. Understandably, the image of Madurese, tough and hard tempered was imprinted in his mind. “I already had been thinking to leave the village if Ie failed in first attempt,” he said. But the cause was evident, the local culture was not yet accustomed to planting trees.

Apalagi saat tahun 1970-an, masyarakat yang fanatik terhadap satu partai berbasis agama secara ekstrim menganggap setiap bantuan pemerintah termasuk pohon adalah sesuatu yang haram.“Saat itu bahkan ada sebutan pohon kafir,” kata Noer Yanto. Toh, berkat dukungan H Muhammad Soleh (Alm), Noer Yanto pantang surut. Plus, kesediaan Noer yang tak segan melakukan pendekatan kepada masyarakat membuatnya lambat laun memperoleh sambutan hangat dari masyarakat. Kegigihan Noer Yanto itu kini membuahkan hasil. Selain beragam penghargaan yang disabet, kini Noer Yanto tidak lagi harus menyingsingkan kain celana akibat banjir yang datang menerjang rumahnya.

During the 1970s, people who were fanatic with religion-based polical parties would consider any government aid, including trees something forbidden by religion. “Even then there was even a term “pagan tree (among the people)” Noer Yanto says. However, thanks to the support of H Muhammad Salah (Alm), Noer Yanto, who never receded and his willingness Noer, who never hesitated in approaching the community eventually won applause from the community. His persistence have now paid off. In addition, he has received a number of awards and noe Noer Yanto will no longger have to pull up his long trousers like before, when the floods used to came crashing his home.

Satu hal yang menarik kesadaran ekologis mereka ternyata turut pula ditopang pemahaman mereka terhadap ayat-ayat Al-Quran yang menekankan mengenai pelestarian lingkungan. Berbekal ayat-ayat tersebut, mereka berkeyakinan bukanlah sesuatu hal yang mustahil mengubah tanah tandus dan penuh bebatuan menjadi tanah subur gemah ripah loh jinawi.

Another interesting fact, the locals ecological awareness is supported by their understanding of verses from the Koran, that emphasizes the preservation of the environment. From understanding these verses, they believe that it is not something impossible, to change the barren land, full of rocks, into fertile soil “gemah ripah loh jinawi” (abundant natural resources)

Berikut petikan beberapa ayat Al-Quran yang menjadi pedoman bagi mereka:

ظَهَرَالْفَساَدُفِىاْلبَرِوَالْبَحْرِبِمَاكَسَبَتْأَيْدِىالناَسِلِيُدِيْقَهُمْبَعْضَالَدِىْعَمِلُوْالَعَلَهُمْيَرْجِعُوْنَ

Artinya: Telah nampak kerusakan di darat dan laut di sebabkan karena perbuatan tangan manusia, supaya Allah merasakan kepada mereka sebagian dari (akibat) perbuatan mereka agar mereka kembali ke jalan yang benar.(QS.Ar-rum : 30 ; 41)

Meaning: Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).. (Surah Ar-Rum (Rome) 30: 41)

وَأَيَةٌلَهُمُاْلأَرْضُالْمَيْتَةُأَحْيَيْناَهاَوَأَخْرَجْناَمِنْهاَحَباًفَمِنْهُيَأْكُلُوْنَ

Artinya: Dan suatu tanda (kekuasaan Alloh yg besar) bagi mereka adalah bumi yg mati, kami hidupkan bumi itu dan kami keluarkan daripadanya biji-bijian, maka daripadanya mereka makan.(QS. Yaasin : 33)

Meaning: And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof. (Surah Ya-Sin 36 : 33)

وَجَعَلْناَفِيْهاَجَنَتٍمِنْنَخِيْلٍوَأَعْناَبٍوَفَجَرْناَفِيْهاَمِنَالْعُيُوْنِ

Artinya: Dan kami jadikan padanya kebun – kebun kurma dan anggur dan kami pancarkan padanya beberapa mata air. (QS. Yaasin : 34)

Meaning: And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein. (Surah Ya-Sin 36 : 36)

Sumber : http://www.noblequran.com/translation/

Perjuangan ketiganya jauh dari kata usai. Kini, ketiga serangkai itu mempunyai misi lain yang hendak dituntaskan. Berbekal semangat membara, ketiganya bersama anggota FMU Gerbang Lestari menghadapi berbagai tantangan membangun kebun energi kaliandra merah serta pembangunan pabrik wood pellet dengan sokongan dana dari Indonesia Climate Change Trust Fund (ICCTF). Proyek yang dimulai sejak Januari 2013 hingga penghujung 2014 ini diharapkan mampu mendatangkan kemaslahatan lain bagi masyarakat sekitar lewat beragam inovasi teknologi yagn berbasis pada pro-environment, pro-poor dan pro-job. Bonne chance—bahasa Perancis selamat bekerja—tiga serangkai!.

But still their struggle is far from over. Now, they have another mission to complete. Armed with great passion, “the three musketeers” along with members of the FMU Gerbang Lestari, will face a challenge developing a kaliandra biomass Energy estate, as well as a wood pellet mill with funding support from the Indonesia Climate Change Trust Fund (ICCTF). The project, which began in January 2013 until the end of 2014 is expected to bring another benefit to the surrounding community through a variety of technological innovation based on a pro-environment, pro-poor and pro-jobs. Bonne chance survived the French-language work-the triad!.

 

Daru Asycarya
Project Manager

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