Study of traditional animal husbandry activities based on Borobudur temple reliefs to preserve the rural atmosphere in the Borobudur temple World Heritage area

Galy Hardyta¹, Tika Aulia¹, Eka Nur Jannah¹, Usman Siswanto² and Fransiska Dian Ekarini³

¹ Faculty of Agriculture, Tidar University, 56116, Magelang, Indonesia
galy@untidar.ac.id
² Faculty of Agriculture, University of Bengkulu, 38371, Bengkulu, Indonesia
³ Borobudur Conservation Center, 56553, Magelang, Indonesia

Abstract

Borobudur Temple is one of the World Heritage Sites designated by UNESCO. The spatial planning of the area around Borobudur Temple is regulated in the Presidential Regulation of the Republic of Indonesia No. 58 of 2014. Based on this regulation, the rural atmosphere in the Preservation Subregion 1 (PS1), which includes Wanurejo Village and Borobudur Village, needs to be preserved. This research aims to study traditional animal husbandry activities based on Borobudur Temple reliefs to preserve the rural atmosphere in Wanurejo Village and Borobudur Village. This study's results show 11 traditional animal husbandry activities in the Borobudur Temple Relief. The results are compared with the existing animal husbandry activities in Wanurejo Village and Borobudur Village. Based on the results of this comparison, of the 11 traditional animal husbandry activities that exist on the reliefs of Borobudur Temple, there are only four activities that can still be found today. The four activities are (a) raising native chickens in a free-range, (b) cattle grazing, (c) duck herding, and (d) the use of horses as working livestock.

Keywords: animal husbandry activities, Borobudur temple reliefs, rural atmosphere

Introduction

Borobudur Temple is a world heritage site that has extraordinary universal value based on the 1972 World Heritage Convention on the protection of world cultural and natural heritage. The efforts of the government of the Republic of Indonesia to protect the Borobudur Temple archaeological site are carried out through bilateral cooperation with Japan. The cooperation includes preparing a spatial plan for the Borobudur Temple area. The Japan International Cooperation Agency (JICA) prepared the spatial plan in 1979. Based on the plan, the Borobudur area is divided into five zones: the archaeological environment preservation zone, the archaeological park zone, the land use regulation zone, the historical landscape preservation zone, and the national archaeological park zone. The land use regulation zone requires preserving the integrity and Outstanding Universal Value (OUV) of the vernacular landscape, agriculture, green belt, and rural areas.

Borobudur Temple was successfully designated as a World Heritage site by UNESCO on 13 December 1991 with designation 592. The designation of Borobudur Temple as a world heritage site was followed up by the government of the Republic of Indonesia by issuing Presidential Regulation No. 58 of 2014 concerning the Spatial Plan for the Borobudur Area and its surroundings. The regulation divides the Borobudur Temple area into Preservation Subregions 1 (PS1) and Preservation Subregions 2 (PS2). Preservation Subregion 1 (PS1) is the main preservation area for national and world cultural heritage sites and their environment.

Wanurejo Village and Borobudur Village are included in PS1, whose rural atmosphere needs to be preserved. Rural areas in Indonesia are dominated by agricultural activities (Surrany 2016). Rural areas have land use patterns in the form of agricultural activities, which include animal husbandry activities. Animal husbandry activities in Indonesia are still dominated by traditional businesses with social capital that has implications for family welfare. These activities include using livestock as food, working livestock, entertainment facilities, showing social status, and socio-culture (Asidah 2020).

The study of traditional animal husbandry activities to preserve the rural atmosphere in the Borobudur Temple World Heritage area can be done by exploring past information contained in the reliefs of Borobudur Temple. Reliefs play an essential role as a visual medium that has historical, philosophical, and educational functions. Reliefs have stories that describe humans, animals, plants, buildings, specific events, and daily activities in the past (Puspitasari 2021). In the past, silpins, the people who made temples, used the things around them as inspiration in building temples or composing reliefs (Santiko 2016). The study of information contained in the reliefs is expected to provide a visual picture of traditional animal husbandry activities in the past.

The information obtained from the study of Borobudur Temple reliefs can then be compared with animal husbandry activities in the present in Wanurejo Village and Borobudur Village. The comparison results are expected to provide an overview of the condition of traditional animal husbandry activities in the area and an effort to support the preservation of the rural atmosphere in the Borobudur Temple World Heritage area.

Materials and methods

The method used in this research is a qualitative method described through descriptive analytics. This method aims to understand research subjects such as perceptions, actions, and motivations. According to Sugiyono (2018), descriptive analytics is a method to describe and provide an overview of an object under study as it is.

Study-Area

This research was conducted for five months, from August to December 2022. The research was conducted in Wanurejo Village and Borobudur Village, Borobudur Sub-district, Magelang District, Central Java, which are included in PS1. The selection of research locations was based on purposive sampling.

Data collection

The data used in this study used two types of sources: primary and secondary. Primary data used to prepare this research was obtained directly from observations, interviews and forum group discussions (FGDs). Secondary data was obtained from a review of sources related to this research, namely the Borobudur Temple area, Borobudur Temple reliefs, land use regulations in the Borobudur Temple area, rural atmosphere, livestock rearing systems, and livestock utilization. Data collection techniques using observational methods, FGD respondent interviews. Data collection techniques carried out in this study are as follows:

a) Observation is the collection of data utilizing observation and review in the field related to the conditions of Wanurejo Village and Borobudur Village to map the potential of traditional animal husbandry activities, as well as an in-depth approach to find out community perceptions. Observations in this study were conducted a week before interviews were conducted.

b) Interview is a way of collecting data by asking questions to respondents. Respondents in this research are breeders, farmers, community leaders, and the public in general. Interviews began a week after observation and were conducted for two weeks.

c) Group discussion is a method of collecting data or information from respondents based on the results of group discussions. Forum group discussions were held with the Sekar Sari Women Farmers Group (WFG) in Wanurejo Village and Borobudur Village with the Gendhis Women Farmers Group (WFG) a week after the interviews were conducted.

d) Data validity can be achieved by using the data collection process with data triangulation techniques. According to Sugiyono (2018), data triangulation is a data collection technique that combines various existing data and sources.

e) Triangulation of sources to test the validity of data is done by checking data obtained from various respondents. Respondents in this study were farmers, breeders, community, and village government.

Triangulation Technique to test data validity, is done by checking the data obtained from various respondents. The data analysis technique used in this research uses the Miles and Huberman model. Data analysis techniques in qualitative research can be carried out during data collection and after completion of data collection. The data analysis techniques carried out in this study are as follows:

a) Data reduction is selecting and grouping data from field notes that are considered essential to provide a clearer picture and facilitate further data collection.

b) Presentation of data, which is the result of data reduction that has been arranged, can be done in tables, graphs, pie charts and pictograms.

c) Verification is concluding the data obtained.

Results and discussions

Traditional animal husbandry activities contained in Borobudur Temple Reliefs

Borobudur Temple has 2672 relief panels consisting of 1460 narrative relief panels and 1212 decorative relief panels. Decorative reliefs beautify the temple building, while narrative reliefs contain specific stories (Puspitasari 2021). If categorized into the content of the story, the relief panels of Borobudur Temple will be divided into 160 Karmawibhangga relief panels, 500 Jataka relief panels, 220 Avadana relief panels, 120 Lalitavistara relief panels, and 460 Gandawyuha relief panels. Based on the assessment of Borobudur Temple reliefs, 29 scenes of traditional animal husbandry activities were found in it (Table 1). Based on the study of the 29 scenes of traditional animal husbandry activities, 11 different activities were obtained.

Photo 1. The Borobudur Temple (own photo)

The data obtained from the Borobudur temple reliefs not only provide insights that are useful for science but also have the potential to generate multiple benefits. The strategic enhancement of the Borobudur Temple World Heritage Area, through an integration with the narratives depicted in its reliefs, is expected to increase tourists' interest in visiting. Furthermore, increased tourist visits to villages around Borobudur Temple can provide substantial moral encouragement to the farmers. By recognizing that their traditional practices can draw interest from visitors, farmers may be inspired to sustain their agricultural activities, conserve the pastoral landscapes, and contribute to the overall progress of their villages.

Animal Husbandry Activities in the Borobudur Temple World Heritage area

Preservation Subregion 1 (SP1), which includes Wanurejo Village and Borobudur Village, has a view of the rural atmosphere in the form of green expanses of agricultural land, shady trees, the expanse of the Menoreh mountains and rows of joglo houses (Javanese traditional houses). Community activities in Wanurejo and Borobudur Villages also still show rural characteristics, such as artistic activities in traditional dance studios and agricultural activities, in which there are animal husbandry activities as the livelihood of the majority of people there.

Most animal husbandry activities in Wanurejo Village and Borobudur Village are still carried out traditionally. Some animal husbandry activities are still a side business with a subsistence farming model. The various types of animal husbandry activities in Wanurejo Village and Borobudur Village are presented in Table 2.

Traditional animal husbandry activities in Borobudur Temple Reliefs that are still performed in the Borobudur Temple World Heritage area

This research succeeded in identifying 11 types of traditional animal husbandry activities contained in the reliefs of Borobudur Temple. The data obtained was then compared with the animal husbandry activities in Wanurejo Village and Borobudur Village. Based on the comparison between the two data, of the 11 types of traditional animal husbandry activities contained in the reliefs of Borobudur Temple, four activities are still carried out in Wanurejo and Borobudur Villages today. The list of activities is presented in Photo 2.

Photo 2. Animal husbandry activities in the PS1 area (left) and activities in Borobudur Temple reliefs (right). a) raising native chickens in a free-range and Karmawibhangga relief panel number 09 (Source: Borobudur Conservation Center); b) cattle grazing and Jataka relief panel number 31; c) duck herding and Jataka relief panel number 148; d) utilizing horses as working livestock and Lalitavistara relief panel number 39

The Borobudur Temple reliefs' contents were interpreted with the assistance of the Borobudur Conservation Center as the official institution responsible for managing the Borobudur Temple's world heritage. Meanwhile, the animal husbandry activities in Wanurejo Village and Borobudur Village were interpreted through field observations, interviews, and FGDs. A comparison between the results of the interpretation of the contents of the Borobudur Temple reliefs and the animal husbandry activities that are still carried out in Wanurejo Village and Borobudur Village is presented in the discussion below.

Raising pigs

The relief of Karmawibhangga story panel number 09 shows a scene of raising pigs and chickens. Anandajoti's interpretation (2020) describes that in this relief, there are human activities such as herding wild boars and a group of chickens that are free to roam. Currently, there are no pig farms in Wanurejo Village and Borobudur Village because the majority of the population is Muslim, according to the results of interviews with local people. The following is the result of the interview:

Therefore, the existence of animal husbandry activities related to pig commodities can be ruled out in this discussion.

Raising native chickens in a free-range

The discussion of animal husbandry activities in the relief of Karmawibhangga story panel number 09 is then focused on the scene of a group of chickens roaming around humans. This scene indicates that the chickens have undergone a domestication process, so they are not afraid of human presence (Daud 2021). Raising chickens by letting them roam without being caged is a common practice among the local community. This kind of farming model, in local terms, is known as diumbar. Raising native chickens in a free-range can still be found in Wanurejo Village and Borobudur Village, according to the results of interviews with local communities. The following are the results of interviews regarding the raising chickens in a free-range:

Killing a wild boar using a spear

The Karmawibhangga story relief of panel number 74 shows the scene of killing a wild boar using a spear. Anandajoti's interpretation (2020) describes that in this relief, there is human activity stabbing a wild boar in front of the teacher. Santiko (2012) interpreted the same thing. This relief panel scene depicts killing a wild boar using a spear. Currently, the activity of killing or raising pigs is not found in Wanurejo Village and Borobudur Village.

Sheep slaughter by hanging

The Karmawibhangga story relief of panel number 86 shows a scene of sheep slaughtering by hanging. Anandajoti's interpretation (2020) describes that in this relief, there is a sheep slaughtering activity. Individuals associated with this activity are commonly referred to as butchers. Currently, butchery activities are not found in Wanurejo Village and Borobudur Village, according to the results of interviews with local people. The following are the results of interviews related to butchery activities:

In addition to presenting information about butchering activities, this relief also contains a message of Buddhist wisdom regarding animal welfare. Anandajoti's (2020) interpretation describes that slaughtering in front of a lamb results in karma for the slaughterer, who is reborn in hell with his head split by a saw by his tormentors. This message aligns with modern-day animal welfare principles, where animals should have five freedoms: 1. freedom from hunger and thirst; 2. freedom from discomfort; 3. freedom from pain and disease; 4. freedom from fear and distress; and 5. freedom to perform normal behavior (Silaban 2021).

Slaughtering animals in front of other animals can affect the physiological and behavioral responses of the witnessing animals. Animals can experience empathy with each other through olfactory semiochemicals (stress pheromones), the optic senses, and the cochlea (Khan et al 2018). Therefore, slaughtering a sheep in front of its young, as depicted in the relief, is not in accordance with the principle of animal welfare because it creates an uncomfortable atmosphere in the lamb.

The Javanese people during the Borobudur period were divided into two large groups: Hindus and Buddhists. However, there was religious plurality and cultural acculturation between them. This is proven by the extensive distribution of Hindu temples around Buddhist temples and vice versa, which have similar architectural and philosophical characteristics (Gunarto 2019). Prambanan Temple, the largest Hindu temple in Java, was built around the same period as Borobudur. The two temples have the same architectural and philosophical characteristics because they were developed by the silpins of both religions under the rule of the royal family (Munandar 2017). Based on this, the messages of Buddhists wisdom contained in this relief may also be widely accepted by Hindus.

Currently, the majority of Java's population is Muslim. The concept of wisdom and slaughtering techniques contained in this relief does not have any contradictory value with Islam. Sahih Muslim (Book 21, Chapter 11, Number 4810) records Prophet Mohammad saying: “Verily Allah has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably.” (Rahman 2017).

Rabbit consumption activity

The relief of Jataka story panel number 25 shows a scene of consuming a rabbit. Anandajoti's interpretation (2020) describes that in this relief, there is a story about a Bodhisattva who transforms into a rabbit and sacrifices himself. Based on the relief, a rabbit is seen in a cup, and underneath, there are coals of fire, and this picture characterizes cooking activities. Based on the scene depicted in the relief, it is known that at that time, the local community had utilized rabbits for consumption.

This relief panel scene depicts the activity of consuming rabbits. Rabbit consumption activities such as rabbit meat restaurants are not found in Wanurejo Village and Borobudur Village, according to the results of interviews with local people. The following are the results of interviews regarding rabbit consumption activities:

Cattle grazing

The relief of Jataka story panel number 31 shows a scene of raising cattle in the open (grazing). Anandajoti's interpretation (2020) describes that in this relief, there is a Bodhisattva in the form of a Brahmin who approaches a cowherd. This relief panel scene depicts cattle grazing around trees. This kind of farming model, in local terms, is known as angon. Cattle grazing can still be found in Wanurejo Village and Borobudur Village, according to the results of interviews with local people. The following are the results of interviews regarding cattle raising by grazing:

Duck herding

The relief of Jataka story panel number 148 shows a scene of duck herding. Anandajoti's interpretation (2020) describes that in the upper right of this relief, there is a lotus pond with ducks swimming in it. A group of people surrounds the pond; it can be said that the activities contained in the panel are ducks that are kept by herding.

This relief panel scene depicts the duck herding. This kind of farming model, in local terms, is also known as angon. Duck herding can still be found in Wanurejo Village and Borobudur Village, according to the results of interviews with local people. The following are the results of interviews regarding raising ducks by herding:

Utilization of horses as working livestock

Relief of Jataka story panels 38, 40, 46, 169 and 200. Relief of Avadana story panels number 93, 64, and 114. Relief of the Lalitavistara story on panels 34, 39, 45, 56, 57, 58 and 59. Relief of the Gandawyuha story on panels 42, 46, and 54. These panels illustrate the activity of utilizing horses as working livestock. The relief panels of Borobudur Temple present information about the various types of horse utilization. Some horses are ridden directly and used to pull chariots. Horses that are ridden directly are used for hunting activities. Such images can be found in the Jataka-avadana relief panels 93, 169, and 200. Gandawyuha relief panels number 42, 46, and 54.

Meanwhile, the use of horses to pull a chariot can be found in the relief panels of Jataka-avadana, panels 38, 40, 46, and 64. Lalitavistara relief panels number 34, 39, 45, 56, 57, 58, and 59. All chariots are depicted as having four wheels, while shade accessories are not found on all chariots. The use of horses as working livestock can still be found in Wanurejo Village and Borobudur Village as a mode of transport known as andong . According to Yacob (2017), andong has the characteristic of having two to four wheels and being pulled by one or two horses. The horse-drawn carriage depicted on the reliefs of Borobudur Temple has four wheels and is pulled by two or four horses. Andong in the Borobudur Temple World Heritage Area has different characteristics from the depiction on the temple reliefs but is included in the criteria mentioned by Yacob (2017), namely two wheels and pulled by one horse. Currently, the existence of the traditional andong mode of transportation is starting to be marginalized by the existence of various types of modern modes of transportation, such as VW safari cars. The results of interviews about the existence of VW car transportation, conducted with Mr. Bujono as the owner of the VW car, are as follows:

“The initial VW car appeared around 2020, formed by an individual but made a container or association. The fuel for VW and Safari cars is petrol” (Interview Mr Bujono in Borobudur Village, December 2022).

This statement is supported by Setiawan et al (2014); the decline in the horse population in Indonesia is due to the replacement of the role of horses as a traditional means of transport with modern means of transport such as cars or public transport. The following are the results of interviews regarding the use of horses as working livestock:

“Andong is a traditional mode of transport in the Borobudur Temple tourism area. Currently, the number is significantly reduced due to the more modern VW Safari car” (Interview Mr Ichwanto in Wanurejo Village, December 2022).

Borobudur Temple Tourism has a way to preserve andong through andong tour packages that can synergize the potential, culture, and local wisdom values of village communities around the Borobudur Temple area. The andong tour package for 2 hours is priced at Rp.375,000,- /pax; the andong route is around the village through rice fields and villages and visits to typical village handicraft production houses. Andong tour packages can be used to preserve the rural atmosphere around the Borobudur Temple area and preserve the value of local wisdom so that future generations can enjoy the rich cultural heritage of the Indonesian nation.

The utilization of cattle for plowing rice fields

The Jataka story relief panels number 02 and 336 show scenes of cows being used as work animals to plow rice fields. The interpretation of panel number 336 of the Jataka Relief by Anandajoti (2020) describes that in this simple scene, we see a person in poor people's clothes riding a pair of oxen with a stick. They are pulling a plow, perhaps across a field, though there are a couple of trees in the background. The interpretation of panel 02 of Jataka Relief by Anandajoti (2020) describes that a cow is used for plowing.

The scene of this relief panel depicts a cow being used for plowing rice fields. Cows for plowing rice fields can no longer be found in Wanurejo Village and Borobudur Village, according to the results of interviews with local people. The following are the results of interviews regarding the use of cattle as working livestock for plowing rice fields:

The people of Wanurejo Village and Borobudur Village plow their fields using tractors or hoes. This statement is under the results of interviews with local communities. The following are the results of interviews regarding plowing rice fields traditionally using a hoe:

Modernization has penetrated with the development of agricultural innovations and technologies that are increasingly sophisticated with machine power, so local knowledge, such as using livestock power for plowing, has begun to erode. In-depth interviews related to tractor assistance stated by Mrs Nanik as a community leader, namely: "Plowing rice fields using cattle power in this area no longer exists because it is also supported by tractor assistance from the government in 2018 to improve the welfare of farmers."

he use of tractors is intended to increase the productivity of agricultural products and save labor so that welfare can be achieved. As technology advances, processing agricultural land using tractors is technically more efficient when compared to livestock or human labor. However, economically, land processing using livestock such as buffaloes is more efficient. The results of research by Hartoyo et al (2019) showed that the capacity of land cultivation using tractors reached an average of 0.0435 ha/hour with an average cost of Rp 715,390/ha; buffalo labor capacity of 0.0294 ha/hour with an average cost of Rp 364,127/ha; and human labor capacity of 0.0021 ha/hour with a cost of Rp 1,610,227/ha. The labor capacity of the three shows a significant difference.

The unwise use of modern equipment can also have a negative impact, especially on the environment. Tractors can cause air pollution through carbon dioxide (CO₂) gas emissions and cannot maintain soil humus due to fuel or oil contamination. The utilization of ruminants such as cattle or buffalo also has a negative impact on the environment. Saputri et al (2014) stated that the livestock sector has 18% of total greenhouse gas emissions measured in CO₂, and methane CH ₄ levels have 23 times the potential risk of causing global warming compared to CO₂. These negative impacts can be paid for by the positive impacts of livestock rearing.

Manure waste generated from livestock rearing can be used as organic fertilizer for agricultural land. The preservation of working livestock from the perspective of traditional animal husbandry is also a form of implementation of local wisdom and traditional cultural values (Suranny 2016).

The process of domestication of wild animals

The Avadana story relief of panel number 25 shows a scene of the domestication process of wild animals. Krom's (1927) interpretation describes that this relief has an elephant behind a group of seated people. There are flocks of domestic animals, such as goats, sheep, rabbits, cows, deer, and horses, that can be tamed by humans.

This relief panel scene depicts the process of domestication of wild animals. Currently, the domestication of wild animals is not found in Wanurejo Village and Borobudur Village because the animals in these areas have gone through a domestication process; only special training is carried out to be able to carry out human commands. As with the raising of horses, training is required so that they can understand human commands to pull andong in Wanurejo Village and Borobudur Village as a traditional mode of transport.

Utilization of cattle horns as traditional musical instruments

The relief of Gandawuha story panel number 07 shows the activity of utilizing cattle horns as musical instruments. Anandajoti's interpretation (2020) describes that this relief has Buddha sitting in meditation in the palace and people gathered playing instrumental music with various types of drums, bells, horns, and flutes.

Currently, the activity of utilizing cattle horns as traditional musical instruments is not found in Wanurejo Village and Borobudur Village, according to interviews with local communities. The following are the results of interviews regarding the use of livestock horns as traditional musical instruments: “There are no musical instruments made from animal horns, but the community usually utilizes the skin of any livestock (goats, cows) to make drums.” (Interview with Mr Danang in Wanurejo Village, December 2022).

Conclusion

The results of this study show that on the Borobudur Temple Relief, there are 11 traditional animal husbandry activities. Among the 11 traditional animal husbandry activities, there are only four activities that can still be found in the Borobudur Temple World Heritage area at this time. The four activities are (a) raising native chickens in a free-range, (b) cattle grazing, (c) duck herding, (d) the use of horses as working livestock. The results of this research can be considered as a reference or role model to maintain the integrity and Outstanding Universal Value (OUV) level of saujana landscapes, farms, greenways and rural areas.

Acknowledgments

We extend our gratitude to the Borobudur Conservation Centre for their invaluable assistance during this research. This work was supported by the Second Batch of Exploration and/or Expedition Funding 2022, under Grant Number 05/PEE-2/PPK-DFRI/2022. The authors declare no conflict of interest with any party.

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